The 
NewCentury 

Bible 


Proverbs 


^^Ijm^,^ 


*     JAN    3  1.910      *; 


%- 


Av5 


Division 
Sei^tioQ 


THE  CENTURY  BIBLE 

*GENESIS,  by  the  Rev.  Prof.  W.  H.  Ben.vett,  Litt.D.,  D.D. 
»EXODUS,  by  the  Rev.  Prof.  W.  H.  Ben'N'ett,  Litt.D.,  D.D. 

LEVITICUS  AND  NUMBERS,  by  the  Rev.  Prof.  A.  R.  S.  KeknedY,  M.A.,  D.D. 
*DEUTERONOMYand  JOSHUA,  by  the  Rev.  Prof.  H.  Wheeler  Robinso.v, 

M.A. 
*JUDGES  and  ruth,  by  the  Rev.  G.  W.  Thatcher,  M.A.,  B.D. 
*I  AND  II  SAMUEL,  by  the  Rev.  Prof.  A.  R.  S.  Kennedy,  M.A.,  D.D. 
*I  AND  II  KINGS,  by  the  Rev.  Prof.  Skinner,  D.D. 
*I  AND  II  CHRONICLES,  by  the  Rev.  W.  Harvey-Jellie,  M.A.,  B.D. 
EZRA,  NEHEMIAH,  AND  ESTHER,  by  the  Rev.  Prof.  T.  Witton  Davies, 

B.A.,  Ph.D. 
^JOB,  by  Prof.  A.  S.  Peake,  M.A.,  D.D. 

*PSALMS  (Vol.  I)  I  TO  LXXII,  by  the  Rev.  Prof.  DAVISON,  M.A.,  D.D. 
*PSALMS  (Vol.  II;  LXXIII  to  END,  by  the  Rev.  Prof.  T.  Witton  Davies, 

B.A.,  Ph.D. 
♦PROVERBS,    ECCLESIASTES,    and     SONG    OF    SOLOMON,     by    the 

Rev.  Prof.  G.  CuRRiB  .Martin,  M.A.,  B.D. 
*ISAIAH  I-XXXIX,  by  the  Rev.  Owen  C.  Whitehouse,  M.A.,  D.D. 
*1SAIAH  XL-LXVI.  by  the  Rev.  Owen  C.  Whitehouse,  M.A.,  D.D. 
JEREMIAH  AND  LAMENTATIONS,  by  Prof.  A.  S.  Peake,  M.A.,  D.D. 
*EZEKIEL,  by  the  Rev.  Prof.  W.  F.  Lofthouse,  M.A. 
DANIEL,  by  the  Rev.  Prof.  R.  H.  Charles,  D.D. 
*MINOR  PROPHETS:  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  by  the 

Rev.  R.  F.  HORTON,  M.A.,  D.D. 
*MIN0R  PROPHETS:  Nahum,  Habakkuk,  Zephaniah,  Haggai,  Zechari.^h, 

Malachi,   by  the    Rev.  Canon  Driver,  Litt.  D.,  D.D. 

*i.  MATTHEW,  by  the  Rev.  Prof.  W.  F.  Slater,  M.A. 

*2.  MARK,  by  the  late  Principal  Salmond,  D.D. 

*3.  LUKE,  by  Principal  W.  F.  Adeney,  M.A.,  D.D. 

*4.  JOHN,  by  the  Rer.  J.  A.  M^Clymont,  D.D. 

*<{.  ACTS,  by  the  Rev.  Prof.  J.  Vernon  Bartlet,  M.A.,  D.D. 

*6.  ROMANS,  by  the  Rev.  Prof.  A.  E.  Garvie,  M.A.,  D.D. 

*7.  I  and  II  CORINTHIANS,  by  Prof.  J.  Massie,  M.A.,  D.D. 

»8.  EPHESIANS,    COLOSSIANS,    PHILEMON,    PHILIPPIANS,    by  the 
Rev.  Prof.  G.  CuRRiE  MARTIN,  M.A.,  B.D. 

*o.  I  .AND  II  THESSALONIANS,  GALATIANS,  by  Principal  W.  F.  Adeney, 
M.A.,  D.D. 
*io.  THE  PASTORAL  EPISTLES,  by  the  Rev.  R.  F.  Horton,  M.A.,  D.D. 
*ii.  HEBREWS,  by  Prof.  A.  S.  Peake,  M.A.,D.D. 
*I2.  THE  GENERAL  EPISTLES,  by  the  Rev.  Prof.  W.  H.  Bennett,  Litt.D., 

D.D. 
*i3.  REVELATION,  by  the  Rev.  Prof.  C.  Anderson  Scott,  M.A.,  B  D. 

[Those  marked^-  are  already  pubh'shed.'] 


THE  NEW-CENTURY  BIBLE 

PROVERBS,    ECCLESIASTES 
SONG  OF   SONGS 


OXFORD 
HORACE  HART,  PRINTER   TO  THE  UNIVERSITF 


General  Editor  : 
Principal  Walter  F.  Adeney,  M.A.,  D.D. 

(proi>et60 
BcdmaBkB 

^ong  of  ^onje 

INTRODUCTIONS 

REVISED  VERSION  WITH  NOTES 

AND  INDEX 


EplTED    BY 

G.  CURRIE  MARTIN,  M.A.,  B.D. 

PROFESSOR  OF   NEW  TESTAMENT   ExEGESIS,   &.C.,   IN 

YORKSHIRE  UNITED   AND  LANCASHIRE 

INDEPENDENT   COLLEGES 


NEW  YORK:  HENRY  FROWDJ 

OXFORD   UNIVERSITY    PRESS,  AMERICAN   BRANCH 

EDINBURGH  :  T.  C.  &  E.  C.  JACK 


The  Revised  Version  is  printed  by  permissiofi  of  the 
Universities  of  Oxford  atid  Cambridge 


^ 


PREFATORY  NOTE 

The  Editor's  indebtedness  to  various  books  will  be 
found  indicated  in  the  sections  on  literature,  and  in 
the  notes.  To  those  who  have  thus  afforded  him  so 
much  indispensable  help  his  thanks  are  gratefully 
rendered — not  least  to  those  from  whose  conclusions 
he  has  been  compelled  to  differ.  To  three  personal 
friends  he  wishes  to  express  his  most  sincere  gratitude 
— the  Rev.  Wm.  Christie,  of  Aleppo,  for  valuable  sug- 
gestions; the  Rev.  R.  McKinley,  M.A.,  New  Pitsligo, 
for  some  illustrations  from  Scottish  literature  ;  and  to 
H.  Barnes,  Esq.,  M.A.,  for  the  beautiful  verse  trans- 
lation of  the  song  quoted  in  the  Appendix,  and  for 
many  hints  in  the  section  dealing  with  the  Song  of 
Songs. 

Bradford,  Sept.  1908, 


CONTENTS 


PAGE 

General  Introduction 3 

THE  PROVERBS 

Introduction          ,......,  9 

Text  of  the  Revised  Version  with  Annotations         .  27 

ECCLESIASTES 

Introduction 211 

Text  of  the  Revised  Version  with  Annotations  221 

THE  SONG  OF  SONGS 

Introduction 287 

Text  of  the  Revised  Version  v>?ith  Annotations         .  303 

Appendix  :  Illustrative  Oriental  Poems     .         .        .  357 

Ini^ex 359 


PROVERBS,  ECCLESIASTES, 
SONG  OF  SONGS 

GENERAL  INTRODUCTION 


PROVERBS,  ECCLESIASTES, 
SONG  OF  SONGS 

GENERAL   INTRODUCTION 

The  three  books  to  be  discussed  in  this  volume  may 
be  said  to  constitute  the  lighter  side  of  Jewish  literature. 
Two  of  them  are  strictly  poetic  in  form,  while  the  third 
contains  many  passages  of  exquisite  poetic  prose.  We  are 
not  to  suppose,  however,  that  all  the  lighter  literature  of 
the  Hebrews  is  contained  in  these  three  books.  We 
have  folk-songs,  for  instance,  in  other  books  of  the  Old 
Testament.  Notable  examples  are  to  be  found  in  Gen. 
iv.  23, '  The  Song  of  Lamech ' ;  Gen.  xlix,  '  The  Blessing  of 
Jacob' ;  Num.  xxi.  16-18,  *  The  Song  of  the  Well ' ;  Num. 
xxi.  27-30,  'The  Triumph  over  Heshbon.'  Admirable 
examples  of  the  popular  and  sometimes  humorous  tales 
are  to  be  found  in  the  stories  of  Samson,  Gideon,  the 
youthful  adventures  of  David,  and  many  similar  narra- 
tives. Lyrics  of  exceeding  beauty  occur  among  the  Psalms, 
in  the  pages  of  Isaiah,  and  in  the  Book  of  Lamentations, 
while  a  lovely  example  of  a  popular  idyll  is  to  be  found 
in  the  Book  of  Ruth,  and  a  romantic  novel,  founded  upon 
fact,  in  the  Book  of  Esther.  Outside  the  borders  of  the 
O.  T.  there  exist  numerous  examples  of  literature  similar 
to  that  we  have  been  describing  in  the  collection  of  books 
known  as  the  Apocrypha,  where  in  the  Books  of  Tobit 
and  Judith  are  examples  of  popular  tales,  while  Ecclesias- 
ticus  and  the  Wisdom  of  Solomon  stand  ver>^  close  in 
thought  and  character  to  the  Book  of  Proverbs.  The 
three  books  with  which  we  have  immediately  to  deal  are 
very  distinct  in  character,  the  one  being  either  a  long  and 
elaborate  lyrical  poem  on  the  passion  of  love,  or  a  collec- 
tion of  such   tender   lyrics.     The   longest   of  the   three 

B   2 


4    PROVERBS,  FXCLES.,  SONG  OF  SONGS 

consists  of  many  separate  poems,  some  being  epigrams 
that  remind  us  of  many  contained  in  the  Greek  Antho- 
logy. These  deal  with  all  sorts  of  circumstances  in  daily 
life,  being  occasionally  full  of  humour  and  satire,  and  at 
other  moments  their  beauty  reminds  us  of  the  description  of 
the  fitting  word  contained  in  one  of  them,  viz.  'golden 
apples  hid  in  silvery  foliage.'  The  third  book  is  in  many 
ways  the  most  difficult.  It  consists  of  the  reflections  of 
a  man  of  philosophic  temper,  who,  in  many  of  his  moods, 
seems  far  removed  from  the  general  character  of  the 
writers  of  scripture,  and  yet  by  his  very  strangeness  is 
intensely  attractive,  since  even  his  somewhat  gloomy 
pessimism  strikes  a  sympathetic  note  in  most  hearts. 

In  the  Hebrew  scriptures  the  books  here  dealt  with  are 
not  classified  together.  They  all,  indeed,  belong  to  the 
third  great  division  of  those  scriptures,  which  was  known 
by  the  title  of  'Writings*  or  '  Hagiographa,'  but  two  of 
them,  the  Song  of  Songs  and  Ecclesiasfes,  are  contained 
in  a  subdivision  of  the  latter  called  the  Five  MegiUoth  or 
'Rolls,'  which  were  appointed  to  be  read  in  the  synagogue 
services  at  certain  fixed  seasons — the  Song  of  Songs 
at  the  Passover,  and  Ecclesiasfes  at  the  Feast  of  Taber- 
nacles. 

Apart  from  its  general  poetic  form  (a  subject  which 
will  be  discussed  later,  see  pp.  13-16),  there  is  very  little 
within  the  O.T.  scriptures  that  can  be  compared  at  all 
closely  with  the  Song  of  Songs.  The  only  direct  compari- 
son that  is  possible  is  the  beautiful  marriage-song 
contained  in  Ps.  xlv.  It  is  probably  based  in  its  present 
form  upon  such  popular  wedding-songs  as  we  shall  see 
underlie  the  Song  of  Songs  itself,  and  much  of  its 
imagery,  and  even  language,  are  to  be  found  in  that  work  ; 
cf.  Ps.  xlv.  7  : 

^Therefore  God.   thy  God,  hatli  anointed  thee 
With  the  oil  of  gladness  above  thy  fellows' 

with  Song  of  Songs  iii.  11.     Again,  the  eighth  verse  of  the 


GENERAL   INIRODUCTION  5 

psalm,  speaking  of  the  fragrance  of  the  bridegroom's 
garments,  uses  the  names  of  the  same  spices  that  are 
mentioned  in  Song  of  Songs  iv.  14,  while  the  description  of 
'ivory  palaces'  and  'kings'  daughters'  as  among  the  bride's 
attendants,  and  the  other  accompaniments  of  a  wedding 
procession,  remind  us  strongly  of  the  longer  poem..  But 
the  resemblances  are  most  close  when  we  come  to  the 
actual  picture  of  the  bride's  own  adornment  as  given  in 
verses  13  and  14  of  the  psalm  : 

'  The  king's  daughter  within  is  all  glorious  : 
Her  clothing  is  inwrought  with  gold. 
She   shall  be  led   unto    the    king,    clad    in    embroidered 

raiment  : 
The  virgins  her  companions  that  follow  her 
Shall  be  brought  unto  thee.' 

In  the  beauty  of  its  poetic  imagery,  as  well  as  in  the 
variety  and  sweetness  of  its  expression,  the  Song  of 
Songs  is  unrivalled  in  Hebrew  literature.  Born  of  the 
soil,  it  has  been  taken  up  by  some  skilful  poet,  and  given 
such  literary  form  that  it  has  become  *  a  thing  of  beauty 
and  a  joy  for  ever.'  There  is  one  peculiar  practice  of  the 
Arab  poets,  pointed  out  to  the  present  writer  by  the 
Rev.  W.  Christie,  of  Aleppo,  which  probably  throws  light 
upon  some  of  the  most  discussed  passages  in  the  poem. 
This  is  the  habit,  so  strange  as  to  seem  almost  unintelligi- 
ble to  us,  of  being  quite  careless  about  the  gender  of  the 
pronouns  employed,  so  that  an  Arab  lover  may  be  singing 
his  lady-love's  praises  in  language  that  to  the  uninitiated 
reader  appears  to  be  the  description  of  male  beauty  and 
perfections. 


PROVERBS 

INTRODUCTION 

AND 

REVISED   VERSION   WITH   ANNOTATIONS 


PROVERBS 

INTRODUCTION 

When  we  turn  to  the  Book  of  Proverbs,  we  find  our- 
selves in  a  different  atmosphere  from  that  of  any  other 
book  in  the  Hebrew  O.T.  The  nearest  resemblance  to  it 
is  in  certain  sections  of  the  Book  of  Ecclesiastes,  particu- 
larly parts  of  chaps,  iv,  v,  and  vii.  But  in  the  Greek 
version  of  the  O.T.  there  are  two  books  which  stand  in 
close  relation  with  this  one,  namely,  the  Wisdo?n  of 
Solomon,  and  the  Wisdom  of  the  Son  of  Sirach,  commonly 
called  Ecclesiastic  us.  Many  illustrations  from  both  of  these 
will  be  found  in  the  notes  contained  in  this  commentary. 
The  proverbial  style  of  utterance  is  not  common  in  our 
Western  literature,  but  is  a  favourite  form  among  Easterns. 
Every  people  has  its  own  collection  of  popular  proverbs, 
which  pass  from  lip  to  lip  and  embody  much  of  the 
current  wisdom  gained  by  experience.  Some  such  origin 
may  be  the  true  one  of  many  of  the  sayings  in  this  book, 
but  the  majority  of  them  at  least  emanate  from  the 
schools  of  professional  teachers,  and  if  they  came  at  first 
from  the  lips  of  the  people,  they  have  been  altered  and 
modified  so  that  the  stamp  of  the  professional  teacher  lies 
upon  them.  In  English  our  closest  resemblances  to  this 
style  of  writing  are  to  be  found  in  certain  essays  of  Lord 
Bacon,  and  in  So7ne  Fruits  of  Solitude^  by  William 
Penn,  though  the  aphoristic  form  is  not  absent  from  the 
pages  of  Emerson,  and  an  excellent  collection  of  both 
pithy  and  literary  proverbs  might  be  culled  from  the 
novels  of  George  Meredith.  In  one  case  he  definitely 
sets  himself  to  create  such  a  series  in  the  famous 
*  Pilgrim'b    Scrip,'   that   lends  a  special   flavour   to   the 


lo  BOOK    OF    PROVERBS 

Ordeal  of  Richard  Fever  el.  But  even  when  he  is  not 
specially  setting  himself  to  write  in  the  form  of  proverbs, 
his  style  crystalizes  into  the  type  of  literary  expression 
which  is  most  akin  to  them. 

The  book  naturally  possesses  much  less  of  a  formal 
construction  than  any  other  book  in  the  O.T.,  save  the 
Book  of  Psalms;  and  it  probably  covers  a  very  long  period 
of  history  in  the  various  collections  that  go  to  make  it  up. 
Traditionally,  the  authorship  of  the  main  part  of  the  book 
is  attributed  to  Solomon,  but  we  have  evidences  within 
the  book  itself  that  this  is  not  to  be  universally  applicable 
even  on  the  assumption  of  the  editors  themselves,  for  at 
the  beginning  of  the  twenty-fifth  chapter  a  new  section 
begins  with  the  statement,  '  These  also  are  proverbs  of 
Solomon  which  the  men  of  Hezekiah  king  of  Judah 
copied  out.'  Though  this  statement  attributes  the  further 
collection  thus  introduced  to  Solomon,  it  also  reveals  the 
fact  that  the  work  of  later  editors  was  recognized  upon  it, 
and  probably  signifies  that  independent  work  was  done 
by  these  later  hands.  Again,  we  have  the  sections 
contained  in  chaps,  xxx  and  xxxi,  which  are  attributed  to 
different  authors,  and  the  anonymous  section  beginning  at 
xxiv.  23.  We  can  see,  further,  that  some  indication  of 
other  hands  being  at  work  upon  the  book  was  in  the 
minds  of  the  editors  of  it  in  its  present  form,  from  the 
beginning  of  chap,  x,  which  gives  the  simple  heading 
'  the  proverbs  of  Solomon,'  an  unnecessary  addition  in 
the  light  of  the  first  verse  of  the  first  chapter,  which  has 
already  entitled  the  whole  work  '  the  proverbs  of  Solomon 
the  son  of  David,  king  of  Israel.'  Probably  the  oldest 
part  of  the  book  is  the  section  containing  proverbs  proper, 
that  extends  from  x.  i  to  xxii.  16.  In  these  chapters  we 
have  the  best  examples  of  the  various  forms  of  the 
proverb,  of  which  we  shall  have  presently  to  speak,  and 
there  is  no  difficulty  in  believing  that  many  of  them 
descend  from  a  great  antiquity,  probably  long  before  the 
days   of  Solomon.      It  is  difficult  to  tell  whether  much 


INTRODUCTION  ii 

stress  is  to  be  laid  upon  his  traditional  connexion  with  the 
proverbial  literature.  We  are  told  that  in  his  own  day 
he  uttered  'three  thousand  proverbs'  (i  Kings  iv.  32), 
but  this  is  very  likely  the  admiring  comment  of  a  later 
generation  about  one  whose  phenomenal  wisdom  had 
long  before  become  the  subject  of  popular  legend,  though 
it  is  quite  conceivable  that  Solomon  had  been  the  first  to 
gather  round  him  a  school  of  sages,  and  may  even  have 
encouraged  them  to  produce  definite  systems  of  teaching. 
The  next  division  of  the  book  extends  from  xxii.  17  to 
xxiv.  22,  and  is  perfectly  anonymous. 

Its  opening  verses  contain  a  short  prefatory  note 
(xxii.  17-21),  and  the  bulk  of  the  collection  is  concerned 
with  counsels  that  relate  in  the  main  to  the  risks  of 
riches  and  luxury,  and  may  date,  therefore,  from  the  late 
period  of  the  Greek  control  of  Palestine.  The  third 
collection  is  contained  in  chap.  xxiv.  23-34,  and  is 
simply  entitled  'sayings  of  the  wise.'  It  contains  a  few 
general  proverbs,  and  the  parable  of  the  sluggard's 
vineyard.  There  is  nothing  in  it  very  indicative  of  date, 
though  the  parable  has  a  strong  resemblance  to  chap.  vi. 
6-1 1,  and  is  probably  based  upon  it.  The  short  collection 
may,  therefore,  be  later  than  that  chapter.  Next  comes 
the  section  above  referred  to  as  traditionally  attributed  to 
the  days  of  Hezekiah  in  its  present  form,  consisting  of 
chaps,  xxv-xxix.  It  is  impossible  to  say  whether  Hezekiah 
had  anything  whatever  to  do  with  the  collection,  though, 
according  to  one  recent  writer  {Old  Testament  Problems, 
by  J.  W.  Thirtle),  Hezekiah  played  a  much  larger  part  in 
the  literary  activity  of  the  O.  T.  than  has  generally  been 
supposed.  The  only  certain  conclusion  that  can  be 
drawn  from  the  statement,  as  it  stands,  is  that,  in  the 
judgement  of  the  editors,  the  collection  is  later  than  those 
which  precede  it,  but  even  this  is  doubtful ;  for,  as  the 
notes  will  show,  there  are  many  parallelisms  between  it 
and  the  earlier  chapters,  and  some  of  them  show  that  the 
borrowing  may  more  likely  have  been  on  the  part  of  the 


12  BOOK    OF    PROVERBS 

writers  of  the  proverbs  now  found  in  the  earlier  part  of 
the  book.  Chapters  xxx  and  xxxi  stand  apart  from 
the  rest  of  the  book,  and  are  recognized  by  the 
editors  as  being  of  quite  separate  authorship.  (For 
the  difficulty  of  the  interpretation  of  the  headings  see  the 
notes  on  these  chapters.)  But  it  is  perfectly  clear  from 
considerations  of  language,  as  well  as  of  literary  form, 
that  they  are  later  than  the  main  sections  of  the  book  we 
have  been  hitherto  considering.  In  chap,  xxxi  is  contained 
an  acrostic  poem  (verses  10-31),  which  has  really  nothing 
parallel  to  it  anywhere  else  in  the  book,  and  may  have 
been  quite  accidentally  added  by  some  scribe  who  felt 
that  it  embodied  some  of  the  ideals  of  practical  wisdom 
that  had  been  already  inculcated,  or  may,  indeed,  have 
been  written  by  some  poet  who  was  himself  the  final 
editor.  We  have  hitherto  left  unnoticed  the  great  intro- 
ductory section  consisting  of  chaps,  i-ix,  though  there 
should  be  excluded  from  it  two  passages  which  seem  to 
have  been  accidentally  introduced  into  the  section,  prob- 
ably through  the  carelessness  of  scribes,  viz.  vi.  I-19,  ix. 
7-12.  This  great  section  stands  most  closely  allied  to 
the  later  books  of  Wisdom  above  referred  to,  and  is  really 
a  long  poem  upon  the  nature  and  characteristics  of 
Wisdom,  who  is  regarded  as  a  person,  and  almost,  at 
times,  identified  with  the  Divine  Spirit.  It  shows,  there- 
fore, both  in  its  language  and  thought,  the  mark  of  a 
later  age,  and  is  the  finest,  as  it  may  also  be  the  first,  of 
those  superb  poems,  which  in  a  later  and  more  reflective 
period  of  Israel's  history,  sang  the  praises  of  the  Wisdom 
of  God. 

It  will  be  apparent  from  the  above  sketch  how  difficult 
it  is  to  date  with  any  definite  accuracy  the  various 
sections  of  the  book,  and,  as  a  matter  of  fact,  scholars 
differ  exceedingly  in  their  deductions  from  the  above 
data.  The  main  grounds  for  a  decision  are  the  obviously 
uncertain  ones  of  thought  and  language.  For  the  thought, 
the  book  is  brought  into  comparison  with  Job  and  Eccle- 


INTRODUCTION  13 

siastes  on  the  one  hand,  and  the  later  Wisdom  iDOoks  on 
the  other,  but  interpreters  differ  as  to  whether  we  should 
reckon  the  somewhat  sceptical  tendencies  of  the  other  two 
canonical  books  as  bearing  witness  to  an  earlier  or  later 
date  than  the  more  definite  teaching  of  the  Book  of 
Proverbs.  With  the  exception  of  the  few  verses  in  chap,  xxx, 
the  interpretation  of  which  is  doubtful,  we  have  nothing 
that  can  be  remotely  suspected  of  the  sceptical  attitude  in 
this  work,  and  it  seems  more  probable  that  there  were 
two  streams  of  thought  that  ran  concurrently  for  several 
centuries,  and  represented  different  schools,  to  which  we 
might  apply  the  vivid,  picturesque,  and  modern  terminology 
of  Professor  W^illiam  James,  and  describe  them  as  the 
'  tough-minded '  and  '  tender-minded '  thinkers  of  ancient 
Palestine,  the  former  concerning  themselves  mainly  with 
the  practical  questions  of  everyday  life,  and  the  latter 
apt  to  lose  themselves  in  the  morasses  of  metaphysical 
speculation. 

The  argument  from  language  is,  of  course,  much  more 
subtle  and  difficult,  and  also  nearly  impossible  to  present 
to  the  English  reader,  and  for  an  examination  of  it  one 
must  be  refen-ed  to  the  larger  commentaries  that  deal 
with  the  original  (for  example.  Toy,  pp.  xxiv-xxxi),  and 
the  English  reader  may  regret  less  the  absence  of  the 
discussion  on  being  told  that  no  very  definite  conclusion 
can  be  reached  by  its  help.  There  are,  of  course,  certain 
broad  lines  on  which  scholars  have  no  hesitation,  as,  for 
example,  in  saying  that  in  the  later  chapters  there  are 
many  usages  and  words  which  definitely  point  to  the 
later  period  of  the  Hebrew  language,  i.e.  to  the  second 
or  third  centuries  B.  c. 

The  next  matter  to  be  considered  is  the  external  form 
of  the  proverbs.  These  are,  of  course,  in  the  main 
poetical,  though  here  and  there,  as  will  be  indicated  in 
the  notes,  prose  passages  occur.  The  significant  form  of 
Hebrew  poetry  is  what  is  known  as  parallelism,  and  that  is 
sufficiently   clear  to   any  reader  on   opening   almost   at 


14  BOOK    OF    PROVERBS 

random    any    poetic    book..      Take,    for    example,    the 
Psalm  cxix.     At  the  fifteenth  verse  we  read  : 

'  I  will  meditate  in  thy  precepts, 
And  have  respect  unto  thy  ways.' 

Here  the  parallelism  is  exact  between  the  two  clauses, 
there  being  only  a  slight  variation  between  the  two  verbs 
and  the  two  nouns,  which  practically  state  the  same  truth 
in  the  balanced  clauses  under  a  slightly  different  form. 
Similar  examples  are  found  in  verses  59,  105,  Sec. 

Or,  again,  the  parallelism  consists  in  the  second  clause 
emphasizing  one  of  the  statements  of  the  first,  and 
extending  it,  as,  for  example,  verse  41  : 

'  Let  thy  mercies  also  come  unto  me,  O  Lord, 
Even  thy  salvation,  according  to  thy  word.' 

For  this  type  of  verse  cf.  further  verses  63,  89,  103,  &c. 
A  very  favourite  form  is  that  of  contrast,  see  verse  23  : 

'  Princes  also  sat  and  talked  against  me  : 
But  thy  servant  did  meditate  in  thy  statutes.' 

See  further  verses  51,  61,  67,  &c. 

Sometimes  the  parallel  clause  contains  a  reason  for  the 
statement  made  in  the  first  clause.     See  verse  50 : 

'  This  is  my  comfort  in  my  affliction  : 
For  thy  word  hath  quickened  me.' 

See  further  verses  66,  77,  91,  &c. 

All  these  types  of  parallelism  are  to  be  found  in  the 
Book  of  Proverbs,  and  for  rapid  and  clear  reference  one 
may  here  be  permitted  to  quote  the  admirable  paragraph 
on  the  subject  contained  in  Toy's  Introduction,  p.  x : 
*  The  form  of  the  parallelism  varies  in  the  difYerent 
sections.  In  L  it  may  be  said  to  be,  in  accordance  with  the 
tone  of  the  discourses,  wholly  synonymous  ;  the  apparent 
exceptions  are  iii.  27-35,  ^^-  ^j  ^^^  occurring  in  mis- 
placed or  doubtful  paragraphs.  II.  divides  itself  into  two 
parts :  in  chaps,  x-xv  the  form  is  antithetic,  in  xvi-xxii. 
16  the  couplets  are  mostly  comparisons  and  single  sen- 


INTRODUCTION  15 

tences,  with  a  few  antitheses.  III.  is  made  up  of  syno- 
nymous lines,  except  xxiv.  16.  IV.  shows  a  division  into 
two  parts  :  in  chapters  xxv-xxvii  we  find  comparisons 
and  single  sentences,  except  in  xxv.  2,  xxvii.  6,  7,  12,  which 
contains  antitheses,  while  in  chapters  xxviii,  xxix  the  two 
forms  are  nearly  equal  in  number  (thirty-three  antithetic 
couplets,  twenty-two  comparisons  and  single  sentences). 
In  V.  the  parallelism  is,  with  a  few  exceptions  (see  xxx. 
12,  24-28,  xxxi.  30),  synonymous.'  Further  kinds  of  paral- 
lelism have  been  distinguished  under  such  names  as  Stair- 
like (see  Ps.  xxiv.  8,  xxv.  i)  and  Intr over  ted  [ste,  Ps.  xxx.  9-1 1 ). 
It  may  be  said  that  the  parallelism  that  we  have  been 
discussing  is  the  fundamental  principle  of  Hebrew  poetry, 
and  perhaps  also  of  the  poetry  of  other  Semitic  peoples, 
as  the  same  phenomenon  has  been  discovered  in  the 
poetic  writings  of  Assyria  and  Babylonia,  and,  according 
to  some  writers,  also  in  Egypt.  But  beyond  the  mere 
matter  of  parallelism  there  are  also  certain  signs  used  in 
the  Hebrew  manuscripts  to  designate  verses,  that  is  in  the 
technical  poetical  sense,  very  much  what  we  should  call 
couplets,  and  it  seems  further  possible  to  divide  these 
couplets  in  the  majority  of  instances  into  their  individual 
lines.  Into  the  more  intricate  question  of  metre,  it  is 
impossible  to  go  without  a  knowledge  of  the  original 
language.  Anything  corresponding  to  our  idea  of  rhyme 
is  very  rare,  if  it  occurs  at  all,  and  certainly  this  could 
never  ha\  e  played  any  determining  part  in  the  form  of 
Hebrew  poetry.  Budde  believes  that  he  has  found  the 
main  standard  of  criticism  in  what  he  calls  the  Kinah 
measure.  This  means  the  verse  in  which  laments  were 
written,  and  is  that  found  largely  in  the  Book  of  Lamenta- 
tions, It  may  be  roughly  described  as  a  sort  of  elegiac 
verse,  similar  to  the  Latin  pentameter  in  which  so  many 
of  the  poems  of  Ovid  are  written.  For  a  more  detailed 
account  of  this  matter  the  reader  is  referred  to  the  article 
'  Poetry '  in  the  fourth  volume  of  Hastings'  DB.  Of  the  main 
divisions  into  which  Budde  there  divides  poetry,  namely, 


t6  book    of    proverbs 

folk-poetry,  the  poetiy  of  the  prophets,  and  artistic  poetry, 
the  three  books  contained  in  this  volume  come  under  the 
latter  head,  the  Song  of  Songs  being  a  lyric,  the  Book  of 
Proverbs  being  a  specimen  of  gnomic  poetry,  while 
Ecclesiastes  is  described  as  a  philosophical  didactic  poem, 
but  in  the  latter,  either  through  defective  text  or  for  other 
reasons,  the  poetic  form  is  frequently  defective.  (The 
reader  may  further  compare  on  this  subject  the  article 

*  Poetical  Literature'  in  Enc.  Bib.  and  the  Introduction  to 

*  The  Psalms '  in  the  Int.  Crit.  Coin..,  by  Dr.  Briggs, 
vol.  i,  pp.  xxxiv-xlviii,  or  in   Ceiitury  Bible,  vol.  i,  pp. 

30-9-) 

Before  proceeding  to  a  consideration  of  the  system  of 
thought  contained  in  the  Books  of  Proverbs  and  Eccle- 
siastes, there  is  a  further  external  matter  in  connexion 
with  the  former  book  requiring  notice,  namely,  the  form 
of  the  text  that  is  represented  by  the  LXX.  The  first 
remarkable  feature  about  the  latter  is  the  different  order 
in  which  certain  sections  of  the  book  are  contained  in  it. 
The  following  comparative  table  represents  the  differences 
in  the  arrangement  of  the  two  texts : 

E.  V.  LXX. 

xxiv.  22.  xxiv.    22,    23.     In   addition    to 

the  translation  of  what  stands 
as  verse  22  in  Hebrew  and 
English,  the  LXX  has  ad- 
ditional clauses,  for  the  trans- 
lation of  which  see  the  notes 
on  the  passage, 
xxx.  1-14.  xxiv.  24-37. 

xxiv.  23-34.  xxiv,  38-49. 

xxx.  15-33.  xxiv.  50-68. 

xxxi.  1-9.  xxiv.  69-77. 

XXV.  I— xxix.  27.  xxv.  I— xxix.  27. 

xxxi.  10-31.  xxix.  28-49. 

In  addition  to  these  large  sections  of  variation  there  are 
frequently  short  additions  in  the  LXX,  the  main  examples  of 


INTRODUCTION  17 

which  will  be  noted  in  the  Commentary  where  they  occur 
(see  e.g.  iii.  16,  iv.  27,  ix.  12).  On  the  other  hand, 
there  are  occasional  verses  omitted  by  the  LXX,  e.g. 
xviii.  23,  24,  XX.  14-19.  Many  times  the  LXX  varies 
greatly  from  the  Hebrew,  either  by  misunderstanding 
the  text  or  by  having  had  something  different  from 
the  Hebrew  we  now  possess.  On  occasions  we  find 
obvious  additions  or  interpretations  which  seem  clearly 
to  be  reflections  of  the  Greek  scribe,  or  endeavours  to 
make  clearer  statements  which  he  found  obscure.  In 
other  instances  the  LXX  inserts  a  verse  a  second  time 
that  has  already  appeared  in  an  earlier  part  of  the  book. 
Two  features  of  the  translation  are  noted  by  Frankenberg 
as  characteristic,  and  which  mark  it  out  from  the  LXX 
translation  of  other  parts  of  the  O.T.  First,  that  for 
well-known  Hebrew  expressions,  which  are  elsewhere 
always  rendered  consistently  by  the  same  Greek  word, 
different  words  are  employed  in  this  book,  and,  secondly, 
the  great  freedom  that  the  translator  has  allowed  himself, 
so  great  as  many  times  to  amount  to  an  inaccurate 
paraphrase.  A  \ery  probable  explanation  of  some  of 
these  features  is  that,  while  in  the  case  of  the  law,  and 
even  to  some  extent  the  prophets,  there  existed  a  some- 
what fixed  oral  tradition  in  the  Greek  language,  there 
was  nothing  of  that  sort  in  the  case  of  Proverbs,  and  the 
translator  was  compelled  to  find  his  own  way  towards 
a  true  solution  of  the  many  difficulties  that  beset  him. 
The  LXX  version,  it  is  well  known,  is  that  generally 
employed  by  the  N.T.  writers,  and  traces  of  its  use 
in  this  book  are  not  difficult  to  find.  From  a  list  given 
by  Plumptre  the  following  examples  are  taken  : — Prov.  iii. 
34,  cf.  Jas.  iv.  6;  Prov.  iv.  26,  cf.  Heb.  xii.  13;  Prov. 
xiii.  7,  cf.  2  Cor.  vi.  10 ;  Prov.  xxvii.  i,  cf.  Jas.  iv.  14-16. 
Other  examples  will  be  found  in  the  Commentary  itself. 

When  we  turn  finally  to  the  ideas  rather  than  to  the 
language  of  the  book,  we  find  ourselves  in  the  realm  of 
what  is  known  as  the  Hebrew  Wisdom  literature.     This  is 


iS  BOOK   OF   PROVERBS 

represented  in  the  main  by  the  Books  oi  Job,  Proverbs, 
Ecclesiastes,  Ecclesiasficus,  Wisdotn  of  Solo?Hon,  The 
Sayuigs  of  the  Jewish  Fathers  ;  certain  of  the  Psabns 
show  traces  of  the  same  school  of  teaching  (notably  the 
Psalms  viii.  19,  xix,  xxix,  xxxvii,  xlix,  Ixxiii,  civ,  cvii, 
cxii,  cxix,  cxxxix).  The  chronological  order  of  these 
writings  is  not  easy  to  settle,  but  probably  Job  is  the 
earliest,  at  least  the  original  form  of  Job.  Next  may 
come  some  of  the  Psalms,  and  the  earliest  sections  of 
Proverbs.  Whether  Ecclus.  or  Eccles.  in  its  earhest  form 
holds  the  prior  place  is  difficult  to  decide,  but  Eccles.  as 
we  now  know  it  is  possibly  the  later  of  the  two.  To  the 
latest  age  of  all  belong  the  early  chapters  of  Proverbs  and 
the  Book  of  Wisdom,  while  some  of  the  earliest  of  the 
Sayings  of  the  Jewish  Fathe?-s  mark  the  transition  to 
another  type  of  Hebrew  literature,  that,  viz.  with  which 
we  are  familiar  in  the  Talmud.  The  writers  of  the 
Wisdom  literature  were  a  recognized  class  in  the  Hebrew 
community,  and  we  find  them  frequently  referred  to  in  the 
pages  of  the  O.T.  In  one  passage  they  are  clearly 
marked  off  from  the  other  two  great  classes  of  religious 
teachers.  In  Jer.  xviii.  18  we  read,  'The  law  shall  not 
perish  from  the  priest,  nor  counsel  from  the  wise,  nor  the 
word  from  the  prophet,'  from  which  we  see  that  they 
occupied  a  definite  and  recognized  position  in  the  religious 
community.  There  seems  to  have  been  considerable 
rivalry  between  them  and  the  prophets,  or  else  the  class 
of  wise  men  referred  to  in  the  pages  of  the  prophetic 
books  must  have  been  only  charlatans,  and  have  occupied 
a  somewhat  similar  place  in  the  schools  to  what  the  false 
prophets  did  in  the  prophetic  guilds.  See,  for  example, 
such  references  as  Jer.  viii.  8,  '  How  do  ye  say,  We  are 
wise,  and  the  law  of  the  Lord  is  with  us  ?  But,  behold, 
the  false  pen  of  the  scribes  hath  wrought  falsely.  The 
wise  men  are  ashamed,  they  are  dismayed  and  taken ;  lo, 
they  have  rejected  the  word  of  the  Lord ;  and  what 
manner  of  wisdom  is  in  them?'      (Cf.  also  xxix.  8-14.) 


INTRODUCTION  19 

If  the  latter  passage  is  rightly  dated  as  belonging  to  the 
period  of  the  reign  of  Hezekiah,  it  is  illuminating  to 
remember  that  a  section  of  Proverbs  (see  xxv.  i)  is 
attributed  to  the  men  of  Hezekiah's  day,  so  that  we  may 
here  be  listening  to  a  prophet's  estimate  of  the  worth 
of  their  work.  Probably  the  opposition  arose  from 
similar  causes  to  those  which  have  given  rise  to  mis- 
understanding in  almost  every  generation  between  idealists 
and  men  with  a  purely  practical  outlook  upon  life.  The 
philosopher  has  so  often  scorned  the  politician,  and 
the  man  of  religious  fervour  despised  the  speculative 
thinker,  that  we  need  not  be  surprised  to  find  the  same 
state  of  affairs  in  the  society  of  the  Jerusalem  of  Isaiah 
and  his  followers.  On  the  other  hand,  when  we  turn  to 
the  testimony  of  the  wise  men  themselves  we  find  just  as 
lofty  and  gracious  aims  and  achievements  among  them  as 
are  discovered  in  the  pages  of  the  prophets.  Some  of  the 
Psalms,  to  which  reference  has  already  been  made,  amply 
prove  this,  as  e.g.  the  whole  attitude  of  the  Psalm  cxix; 
but  the  most  famous  passage  is  that  found  in  Ecclus. 
xxxix.  i-li,  which  should  be  carefully  read. 

It  is  a  passage  which  sets  before  us  both  the  ideals  and 
the  limitations  of  the  sages.  We  notice  in  the  first  place 
that  there  are  certain  ultimate  questions  with  which  they 
never  dealt,  for  example,  the  existence  of  God.  For  the 
Hebrew  sage  that  was  regarded  as  a  necessary  axiom. 
Into  the  origin  of  moral  evil  it  was  also  impossible  for  the 
Hebrew  sage  to  enter,  but  his  greatest  difiiculty  was  to 
reconcile  the  Divine  government  of  life  with  the  obvious 
inequalities  in  the  lot  of  man.  That  is  a  problem  that 
constitutes  the  main  interest  of  the  Book  of  Job,  and  that 
recurs  in  various  forms  in  Eccles.  The  sage  appears 
also  to  have  been  a  traveller ;  and  here  we  discover  what 
some  of  these  books  indeed  clearly  indicate,  that  many  of 
the  ideas  and  forms  of  expression  found  in  them  were 
derived  from  other  nations,  especially  from  Persian  and 
Greek  sources.    The  practical  character  of  his  researches, 

c  2 


20  BOOK    OF    PROVERBS 

and  the  effect  these  produce  in  giving  him  excellent 
opportunities  for  self-advancement  in  politics  and  state- 
craft, is  also  referred  to  here,  and  will  frequently  come 
before  us  in  the  pages  of  Proverbs  and  Eccles.  The 
nature  of  the  wise  man's  piety  is  further  indicated  as 
being  mainly  a  subjection  of  his  own  will  to  the  Divine 
will,  an  idea  which  is  well  expressed  in  a  verse  that  we 
shall  find  may  be  regarded  as  the  motto  of  the  Book  of 
Proverbs —*  The  fear  of  the  Lord  is  the  beginning  of 
wisdom.'  This  Ecclus.  passage  also  contains  the  clear 
consciousness  of  the  sage  that  his  work  will  be  enduring.^ 
Like  the  Roman  poet,  he  is  certain  that  he  is  erecting  for 
himself  a  memorial  which  shall  be  more  permanent  than 
brass,  a  consciousness  which  has  been  common  to  many 
of  the  great  minds  of  the  world,  and  was  expressed  by  our 
Lord  Himself  in  the  memorable  words, '  Heaven  and  earth 
shall  pass  away,  but  my  words  shall  not  pass  away' — 
a  saying  that  may  even  find  its  origin  in  the  very  passage 
we  are  considering. 

It  appears  as  if  the  traditional  source  of  the  Hebrew 
wisdom  were  the  land  of  Edom,  for  in  Jer.  xlix.  7  we 
read,  in  an  oracle  that  refers  to  that  nation,  'Is  wisdom  no 
more  in  Teman  ?  Is  counsel  perished  from  the  prudent  ? 
Is  their  wisdom  vanished  ? '  And  again  in  Obadiah,  verse  8, 
we  have  the  words,  '  Shall  I  not  .  .  .  destroy  the  wise  men 
out  of  Edom,  and  understanding  out  of  the  mount  of  Esau?' 
From  this  quarter  also  the  Book  of  Job  brings  his  friends 
who  are  the  supporters  of  the  traditional  wisdom.  Just 
what  significance  is  to  be  attached  to  these  hints  it  is  not 
easy  to  determine,  but  if  recent  speculation  as  to  the 
sources  of  the  Israelitish  nation  being  discoverable  in  the 
district  to  which  Edom  belongs  are  correct,  then  we  may 
see  in  these  passages  a  witness  on  the  part  of  her  teachers 


Many  shall  commend  his  understanding ; 
And,  so  long  as  the  world  endureth,  it  shall  not  be  blotted 
out.' 


INTRODUCTION  21 

to  the  real  sources  of  her  later  knowledge.  In  Ezek.  xxviii.  3 
there  is  a  reference  to  the  great  wisdom  of  Tyre,  an 
indication  that  in  matters  of  practical  wisdom  and  com- 
mercial prudence,  which  are  subjects  largely  dealt  with  in 
the  Book  of  Proverbs,  the  kingdom  of  Tyre  may  well  have 
been  one  of  Israel's  greatest  instructors. 

Further  influences  may  have  reached  the  Jewish  people 
from  Persian  sources,  and  in  this  direction  Ezra  and  his 
new  religious  movement  must  have  played  a  large  part. 
But  the  Scribes,  who  were  the  descendants  of  Ezra, 
were  not,  apparently,  the  same  class  as  the  sages.  The 
latter  Cheyne  believes  to  have  been  organized  into  a 
guild  in  pre-exilic  times.  They  appear  to  have  been  the 
great  movers  in  education,  so  far  as  we  can  judge  from 
the  Book  of  Proverbs  itself,  and  the  many  references  that 
it  contains  to  teacher  and  pupil,  and  to  the  education  of 
children  (see  ix.  1-4,  xiii.  i,  &c.).  In  the  later  Book  of 
Ecclus.  we  find  further  references  to  the  sages  as  public 
instructors,  e.g.  in  vi.  36  we  read  the  counsel,  *If  thou 
seest  a  man  of  understanding,  get  thee  betimes  unto  him, 
and  let  thy  foot  wear  out  the  steps  of  his  doors.'  These 
professional  teachers  may  have  taken  fees  for  their 
instruction,  as  did  the  Greek  sophists,  for  we  find  a 
reference  in  Ecclus.  li.  28,  which  seems  to  indicate  that 
such  was  a  well-known  practice, '  Get  you  instruction  with 
a  great  sum  of  silver ' ;  but  that  the  investment  was 
supposed  to  be  profitable  the  subsequent  words  of  the 
clause  prove,  for  they  read  'and  gain  much  gold  by  her.' 
Can  it  be  that  the  prophets  are  once  more  girding  at  their 
rivals  when  they  speak  as  the  prophet  does  in  Isa.  Iv.  i, 
'  Ho,  eveiy  one  that  thirsteth,  come  ye  to  the  waters  ;  and 
he  that  hath  no  money,  come  ye,  buy,  and  eat?' 

The  basis  of  all  the  teaching  was,  apparently;  revelation 
and  human  experience,  the  one  illuminating  the  other.  We 
do  not  find  many  direct  references  in  the  work  of  the  sages 
to  the  record  of  revelation,  but  we  can  see  that  they 
regarded  it  as  the  ultimate  foundation.    Wisdom,  however. 


22  BOOK   OF   PROVERBS 

is  so  practical  a  thing  that  it  must  be  reducible  to  terms 
of  everyday  conduct  before  it  can  be  of  any  value,  even  to 
the  religious  man.  In  something  of  the  Greek  spirit, 
knowledge  and  morality  are  identified.  Thus  it  comes 
to  pass  that  the  wise  man  is  synonymous  with  the 
practical  sage,  and  the  man  of  wicked  life  with  the 
fool.  This  glorification  of  wisdom  found  a  new  outcome 
in  certain  sections  of  the  literature  we  are  now  discussing. 
In  Job  xxviii  it  is  praised  in  language  of  the  highest 
poetr^',  and  we  are  told  that  God  alone  knoweth  the  place 
thereof  In  Proverbs  viii  Wisdom  is  personified  and 
spoken  of  as  the  companion  of  the  Almighty,  and  the 
onlooker  of  the  Creation— as  one,  indeed,  who  may  almost 
be  described  as  a  child  with  whom  the  Maker  of  all  things 
delighted  to  share  the  joy  of  His  work.  The  description 
in  Ecclus.  xxiv  may  be  earlier  than  the  one  just  quoted 
from  Proverbs.  There  we  are  told  that  Wisdom  is  the 
first  of  the  created  things,  and  is  practically  identical 
with  the  Jewish  law.  The  Book  of  Wisdom  goes  much 
further  and  describes  Wisdom  as  'a  breath  of  the  power 
of  God,  a  clear  effluence  of  the  glory  of  the  Almighty, 
an  effulgence  from  everlasting  light,  an  unspotted  mirror 
of  the  working  of  God,  an  image  of  His  goodness' 
(cf.  vii.  25,  26).  In  this  book  Wisdom  is  given  creative 
functions,  and  is  clearly  the  forerunner  of  the  later  idea  of 
the  Logos.  We  can  see,  therefore,  the  development  of  the 
idea  that  obedience  to  the  Divine  will  can  only  be  finally 
reached  in  a  person  who  is  absolutely  at  one  with  it. 
What  started  as  an  ideal  of  righteousness  concludes  with 
the  creation  of  a  person  who  embodies  that  ideal,  and 
thus,  we  may  say,  prepares  the  way  for  the  doctrine  ol 
Christ,  who  was  Himself  both  the  embodiment  of  the 
Divine  righteousness  and  the  Power  who  made  its  ful- 
filment possible  to  all  who  believed  in  Him. 

It  may  seem  to  many  readers  a  great  descent  from 
such  high  conceptions  to  the  motives  for  righteousness  so 
frequently  set  before  us  in  the  pages  of  Proverbs.     Men 


INTRODUCTION 


23 


have  often  spoken  of  the  book  as  if  it  were  simply  a  series 
of  directions  as  to  how  to  get  on  well  in  business  life. 
As  a  matter  of  fact,  it  accepts  in  the  main  the  general 
O.  T.  creed  that  prosperity  was  the  proof  of  Divine 
pr6tection  and  approval,  and  that  success  in  life  was 
a  sufficient  motive  for  righteous  conduct.  But  then  we 
have  to  remember  that  success,  thus  understood,  implied 
God's  acceptance  of  the  individual,  for  without  such 
acceptance  the  end  could  not  be  attained.  This  creed,  as 
we  have  seen,  had  many  severe  blows  struck  at  it  by  the 
obvious  inequalities  of  the  lots  of  the  righteous  and  the 
wicked,  and  a  new  creed  arose  in  the  later  days  of  Judaism 
that  spoke  of  the  resurrection,  and  promised  that  the 
inequalities  of  the  present  life  would  be  set  right  in  the 
next.  Koheleth  seems  to  have  been  sceptical  about  the 
truth  of  this  teaching,  and  we  shall  find  in  his  pages 
traces  of  his  dissatisfaction  with  it.  But  the  later  Book 
of  Wisdom  preaches  the  doctrine  of  immortality  (see 
iii.  1-9,  i.  13-16,  &c.),  and  so  clears  the  way  for  that 
belief  with  which  the  people  were  conversant  in  the  time 
of  Christ.  There  is  one  striking  feature  of  Judaism  that 
is  altogether  absent  from  the  Wisdom  literature,  namely, 
the  golden  age  that  had  been  the  subject  of  much  of  the 
prophetic  teaching,  and  which  formed  the  basis  of  the 
Apocalyptic  visions.  Apparently  the  sages  were  not 
impressed  by  this  type  of  thought,  and  left  it  aside  in  all 
their  teaching  and  ideas. 

The  majority  of  this  group  of  writers  might  have  made 
their  own  the  language  of  Browning's  painter : 

*  This  world  's  no  blot  for  us 
Nor  blank  ;   it  means  intensely,  and  means  good  : 
To  find  its  meaning  is  m3'  meat  and  drink.' 

A  general  happy  contentment  with  life  appears  in  the 
pages  of  Proverbs,  and  in  several  passages  of  Eccles. 
Indeed,  it  appears  to  have  been  the  latter's  sanest  mood, 
and  is  perhaps  his  most  significant  teaching  for  all  time, 


24  BOOK   OF   PROVERBS 

that  life  is  in  itself  a  sane  and  healthy  thing,  and  that 
man  cannot  do  better  than  make  a  wise  use  of  its  oppor- 
tunities. 

The  Wisdom  literature  played  a  large  part  in  the  later 
history  both  of  the  Jewish  and  the  Christian  Church.  -In 
the  former  it  gave  rise  to  much  of  the  Rabbinic  teaching, 
especially  its  parables  and  paradoxes,  and  may  very  well 
have  inspired  the  mediaeval  Jews  in  their  return  to 
philosophical  studies  when  they  became  for  a  time  the 
leading  exponents  of  the  new  learning.  In  the  Christian 
Church  we  find  its  influence  first  most  prominent  in  the 
Epistle  of  James,  but  both  on  the  lips  of  our  Lord  and  in 
the  pages  of  Paul  traces  of  the  Wisdom  literature  are  not 
difficult  to  discover.  Philosophical  writers  such  as 
Clement  of  Alexandria  were  very  familiar  with  it,  and, 
in  a  book  that  he  designed  as  a  practical  handbook  for 
Christian  disciples,  Augustine  drew  from  Ecclus.  a  larger 
proportion  of  the  quotations  than  he  did  from  the  Gospel 
of  Matthew  itself.  Augustine's  great  follower,  Luther,  had 
an  immense  admiration  for  the  book,  and  reckoned  it  far 
more  important  than  many  that  have  a  place  in  the 
Canon.  Many  of  our  older  English  divines  quote  it  with 
much  familiarity,  and  it  will  not  be  forgotten  by  the 
readers  of  English  fiction  that  it  was  a  favourite  book 
with  Adam  Bede.  '  On  some  mornings,'  writes  George 
Eliot,  *  when  he  read  in  the  Apocrypha,  of  which  he  was 
\ery  fond,  the  Son  of  Sirach's  keen-edged  words  would 
bring  a  delighted  smile.'  The  Book  of  Proverbs  used  to 
play  a  large  part  in  the  education  of  every  Scottish  youth, 
for  it  was  generally  learned  by  heart  in  every  school,  and 
its  influence  upon  the  Scottish  character  has  undoubtedly 
been  deep  and  lasting.  Ruskin  tells  us  that  among  the 
chapters  which  he  was  compelled  by  his  mother  to 
commit  to  memory  were  four  from  Proverbs,  namely, 
chapters  ii,  iii,  viii,  and  xii.  In  a  letter  in  Fors  (letter  53) 
he  makes  a  selection  from  chaps,  xv  and  xvi  of  the 
Book  of  Wisdom,  with  the  introductory  remark  that  these 


INTRODUCTION  25 

verses  appear  to  liim  to  reach  to  the  roots,  not  only  of 
pohtical  institutions,  but  of  many  other  hitherto  hidden 
things. 

[On  the  \^'isdom  Hterature  in  general  the  reader  may 
profitably  consult  the  articles  on  the  Wisdom  literature  in 
the  E71C.  Bib.,  and  that  on  Wisdom  in  Hastings'  DB.^ 
as  well  as  the  articles  in  each  dictionaiy  on  the  indivi- 
dual books  named.  Further,  the  Hebreiu  Literature  of 
Wisdom,  by  Genung,  will  be  found  a  very  interesting  and 
suggestive  introduction  to  the  whole  subject,  as  it  consists 
of  a  series  of  lectures,  and  so  maintains  something  of  its 
popular  character,  while  it  is  full  of  many  excellent 
literary  illustrations.  Another  good  popular  handbook  is 
The  Wisdo7n  Literature  of  the  O.T.,  by  W.  T.  Davison, 
which  contains  an  account  of  the  nature  and  teaching  of 
the  three  Wisdom  books  contained  in  the  O.T.,  and  also 
of  the  Song  of  Songs.  More  advanced  students  should 
consult  Cheyne's  Job  and  Solofnon,  and  for  an  entirely 
different  point  of  view  Dillon's  Sceptics  of  the  O.T.] 

Literature  for  Proverbs. 

The  most  convenient  commentary  for  the  English  reader 
is  that  by  Perowne  in  the  Cambridge  Bible.  The  notes 
are,  on  the  whole,  excellent,  and  many  good  illustrations 
are  contained  in  them,  besides  translations  of  the  most 
important  additions  in  the  LXX.  In  the  Speakers' 
Co7n77ie7itary  there  is  a  very  suggestive  commentary,  rich 
in  illustrative  material,  by  Plumptre.  The  largest  and 
most  important  English  commentary  is  that  of  Toy  in  the 
International  Critical  series.  Everything  requisite  for 
the  full  understanding  of  the  book  can  be  found  there. 
The  articles  in  the  Bible  Dictio7ia7y  should  also  be  con- 
sulted. For  illustrations  from  the  proverbs  of  other 
nations,  ATalan's  two  volumes  of  Notes  07i  P?'07>e7-bs  are 
invaluable.  The  older  commentary  of  Delitzsch,  though 
founded  on  the  Hebrew  text,  and  full  of  technical  material. 


26  BOOK   OF   PROVERBS 

has  still  much  value  for  the  ordinary  reader,  and  many 
interesting  points  may  be  found  in  Trench's  Proverbs 
and  their  Lesso7is.  Dr.  Morton's  volume  in  The  Exposi- 
tory Bible  is  very  suggestive  on  the  teaching  of  the  book, 
and  he  there  groups  together  sections  that  are  similar  in 
subject.  Of  German  books  the  most  useful  are  the 
commentaries  of  Nowack,  Wildeboer,  and  Frankenberg : 
the  two  latter  have  been  found  of  great  service  in  the 
preparation  of  the  present  work. 


THE   PROVERBS 

The  proverbs  of  Solomon  the  son  of  David,  king  of  Israel :  1 
To  know  wisdom  and  instruction  ;  2 

To  discern  the  words  of  understanding  ; 


i.  1.  proverbs.  On  the  general  question  of  the  relation  of  this 
title  to  the  literary  character  of  the  whole  book,  see  the  Introduc- 
tion, p.  10.  But  the  word  rendered  'proverbs'  means  something 
between  a  comparison  and  a  parable,  and  in  its  Greek  equivalent 
is  sometimes  rendered  by  either  English  word  (cf.  John  xvi.  25 
with  the  marginal  reading).  For  its  furtlver  use  in  the  O.  T.  see 
Ezek.  xiv.  8  ;  Isa.  xiv.  4,  It  will  thus  be  seen  that  the  word 
either  applies  to  the  short  and  pithy  sentences  to  which  we 
generally  give  the  name  of  Proverbs,  and  which  constitute  the 
larger  part  of  this  book,  or  to  longer  and  more  fully  developed 
similes,  such  as  those  that  occur  in  the  first  nine  chapters,  and  are 
found  in  other  parts  of  the  Bible. 

2.  To  know  wisdom.  From  verses  2  to  6  the  writer  gives  an 
extended  title,  or,  more  accurately,  a  detailed  explanation  of 
his  title,  the  recurring  infinitives  being  designed  to  express  the 
purpose  of  the  Proverbs,  and  the  words  in  which  this  is  set  forth 
are  those  which  recur  frequently  throughout  the  book.  These 
verses  are  like  the  overture  of  an  opera,  which  suggests  the 
themes  that  are  afterwards  to  be  developed  in  detail.  In  particular 
is  'wisdom'  the  central  conception,  not  only  of  this  book,  but  of 
the  whole  class  of  literature  to  which  it  belongs  (see  Introduc- 
tion, p.  17  ff.)' 

instruction.  The  word  which  is  rendered  in  the  Latin 
version  disciplina,  and  sometimes  in  our  version  *  chastening,' 
conveys  the  idea  that  all  true  knowledge  involves  an  element  of 
suffering — 'there  is  no  gain  except  by  loss.' 

discern.  This  gives  a  further  idea  of  examining  into  the 
terms  of  truth,  a  very  necessar}''  lesson  in  every  mental  process. 
If  words  are  not  to  remain  mere  counters  for  us,  we  must  be 
skilled  in  clearly  apprehending  their  respective  meanings,  and 
no  lessons  are  better  worth  learning  than  those  which  come 
by  such  a  process.  As  Perowne  phrases  it,  '  penetration  is  an 
integral  part  of  wisdom.' 


28  THE   PROVERBS  1.  r,-; 

3  To  receive  instruction  in  wise  dealing, 

In  righteousness  and  judgement  and  equity ; 

4  To  give  ^  subtilty  to  the  simple, 

To  the  young  man  knowledge  and  discretion  : 

5  That  the  wise  man  may  hear,  and  increase  in  learning  ; 
And  that  the  man  of  understanding  may  attain  unto 

sound  counsels : 

6  To  understand  a  proverb,  and  ^a  figure ; 

The  w^ords  of  the  wise,  and  their  c  dark  sayings. 

7  The  fear  of  the  Lord  is  the  ^^  beginning  of  knowledge : 

'^  Or,  prudence  ^  Or,  an  interpretation 

''  Or,  riddles  ^  Or,  chief  part 

3.  wise  dealing.  In  this  verse  we  turn  to  the  practical  aspects 
of  wisdom.  In  modern  language  to  ethics,  rather  than  to  intel- 
lectual processes. 

4.  subtilty.  The  word  is  here  used  in  a  good  sense,  meaning 
*  discrimination, '  and  ma}''  be  best  illustrated,  perhaps,  by  our  Lord's 
words,  in  Matt.  x.  i6,  of  combining  the  wisdom  of  the  serpent 
with  the  innocence  of  the  dove. 

5.  sound  counsels.  The  figure  that  underlies  the  word  is  that 
of  steering  a  vessel,  and  this  latter  metaphor  is  carried  out  in  both 
the  Greek  and  Latin  versions. 

6.  figfure.  This  word  only  occurs  once  again  in  the  O.  T., 
Hab.  ii.  6,  where  it  is  rendered  '  taunting  proverb,'  and  probably 
means  a  satire.  The  idea  may  be  that  it  requires  great  wisdom 
properly  to  interpret  satirical  writing  in  order  to  avoid  being 
embittered  by  such  sayings.  There  is  a  danger  lest  the  reader 
should  rest  satisfied  with  the  obvious  meaning  of  the  language, 
and  not  penetrate  to  its  underlying  significance. 

dark  sayings.  This  is  better  rendered  with  the  margin 
'riddles.'  We  find  many  instances  of  these  in  the  following 
chapters  of  this  book,  and  the  same  word  is  emploj'ed  in  Ezek. 
xvii.  2,  in  which  place  it  is  translated  'riddle.' 

7.  The  fear  of  the  LOUD.  This  verse  may  be  said  to  constitute 
the  motto  of  the  whole  book  ;  and  the  words  occur  again  in 
ix.  id;  Ps.  cxi,  to;  Ecclus.  i.  14,  and  in  almost  similar  form  in 
Job  xxviii.  28.  Cf.  also  Ps.  xix.  7-9.  We  may  say,  therefore, 
that  the  thought  was  a  fundamental  one  in  Hebrew  philosophj', 
and  that  it  stands  fittingly  here  at  the  outset  of  a  treatise  whose 
object  is  to  set   forth   the  great   principles   and   practice   of  that 


THE.  PROVERBS  1.  8-10  29 

Btit  the  foolish  despise  wisdom  and  instruction. 

My  son,  hear  the  instruction  of  thy  father, 

And  forsake  not  the  ''-  law  of  thy  mother  : 

For  they  shall  be  a  chaplet  of  grace  unto  thy  head, 

And  chains  about  thy  neck. 

My  son,  if  sinners  entice  thee, 

Consent  thou  not. 

*  Or,  teaching 

system  ^  Wildeboer  notes  that  a  similar  practice  is  found  in 
Arabic  collections. 

beginning'.  As  the  margin  suggests,  this  can  also  be  rendered 
'  the  chief  part,'  and  the  idea  not  only  of  priority  but  of  primary 
importance  is  probably  contained  in  the  expression.  The  LXX 
adds  here  the  words  that  are  found  in  the  second  clause  of 
Ps.  cxi.  10,  probably  quoting  that  passage. 

foolish.  Here  for  the  first  time  we  come  upon  the  contrast 
which  persists  throughout  the  book.  The  literal  meaning  of  the 
word  is  *  fat,'  a  figure  which  is  frequently  employed  in  Hebrew 
for  stupidity  ;  see  Ps.  cxix.  70.  Another  word  for  fool  is  found  in 
verse  22  of  this  chapter,  the  root-meaning  of  which  is  very  similar, 
and  denotes,  as  does  this  word,  'sluggishness.'  The  Scottish 
proverb  puts  the  truth  well,  ' ''  Fling-at-the gaud''''  (goad)  was  ne'er 
a  wise  ox. ' 

8.  My  son.  This  form  of  address  recurs  constantly  throughout 
the  book,  and  denotes  the  attitude  of  pupil  and  teacher.  It  implies 
the  right  to  instruct,  and  brings  before  us  the  picture  of  one  who 
assumed  the  law  as  the  common  basis  of  instruction. 

9.  chaplet.  This  figure  is  again  introduced  in  iv.  9,  with 
which  compare  Song  of  Songs  iii.  it;  Ecclus.  vi.  29-32.  Fairer 
than  all  possible  outward  adornment  is  the  inward  beauty  of  the 
heart ;  cf.  i  Pet.  iii.  3,  4. 

chains.     Cf.  Song  of  Songs  i.  10  and  note. 

10.  sinners.  The  word  has  a  special  significance  in  this  passage, 
and  seems  to  denote  the  rough  and  rude  bands  of  robbers  who 
infested  Palestine  at  every  period  of  her  history.  An  excellent 
description  of  their  methods  is  found  in  Ps.  x.  8-1 1.  It  is  not 
possible,  therefore,  to  use  these  verses  as  pointing  to  any  one 
period  of  the  history  so  as  to  fix  the  date  of  the  passage. 

^  Cf .  a  Jewish  saying, '  A  man  with  wisdom  but  without  the  fear  of 
Heaven  is  like  a  man  with  the  key  of  an  inner  court,  but  unable  to 
enter  because  he  has  not  the  key  of  the  outer  court ' ;  see  Taylor's 
Sayings  of  the  Jewish  Fathers,  p.  49. 


3©  .         THE  PROVERBS  1.  11-16 

1 1  If  they  say,  Cume  with  us, 
Let  us  lay  wait  for  blood, 

Let  us  lurk  privily  for  the  innocent  without  cause ; 

1 2  Let  us  swallow  them  up  alive  as  ^  Sheol, 

'j  And  whole,  as  those  that  go  down  into  the  pit ; 

13  We  shall  find  all  precious  substance, 
We  shall  fill  our  houses  with  spoil ; 

14  ^Thou  shalt  cast  thy  lot  among  us ; 
We  will  all  have  one  purse : 

15  My  son,  walk  not  thou  in  the  way  with  them  ; 
Refrain  thy  foot  from  their  path  : 

16  For  their  feet  run  to  evil, 

And  they  make  haste  to  shed  blood. 

■^  Or,  the  grave  ^  Or,  Even  the  perfect  "  Or,  Cast  in  thy  lot 


11.  for  blood.  This  signifies  robbery  with  violence.  The  phrase 
'a  man  of  blood'  is  a  common  one  in  the  O.T.  to  denote  a  violent 
man  (cf.  Ps.  xxvi.  9,  &c.),  and  the  same  phrase  as  is  found  here 
occurs  again  in  xii.  6.  A  slight  alteration  in  the  text  has  been 
suggested,  which  would  make  it  read,  ^  Let  us  lay  wait  for  the 
perfect/  but  this  is  not  essential,  though  Toy  thinks  the  parallelism 
demands  it. 

without  cause.  These  words  must  be  taken  in  close  con- 
nexion with  the  verb,  that  is,  the  robbers  have  no  reason  for 
interference  with  those  for  whom  they  lie  in  wait,  save,  of  course, 
their  own  selfish  and  cruel  purpose. 

12.  Iict  us  swallow  them  up.  The  destruction  that  the  robbers 
plot  is  to  be  as  thorough  as  that  of  the  grave,  and  the  meaning  is 
perfectly  clear,  even  if  we  place  with  some  the  word  '  alive '  in 
close  connexion  with  Sheol,  that  is,  as  Sheol  swallows  up  alive. 

whole.  This  is  to  be  taken  as  of  physical  perfection.  Men 
who  at  one  moment  are  in  their  full  strength  are  the  next  to  be  in 
the  realms  of  death. 

13.  We  shall  find.  This  verse  states  the  temptation  that  the 
robbers  present  to  their  recruit  in  order  to  induce  him  to  join 
their  ranks. 

14.  Thou  Shalt  cast  thy  lot.  They  hold  out  the  prospect  to 
him  that  he  will  be  one  with  them  ;  but  we  know  that  the  honour 
of  thieves  is  a  risky  thing  to  which  to  trust. 

16.  Thib  verse  is  omitted  by  the  LXX,  but  occurs  in  that  version 


THE    PROVERBS   1.  i;-2o  31 

For  in  vain  '*  is  the  net  spread,  1 7 

In  th-e  eyes  of  any  bird  : 

And  these  lay  wait  for  their  own  blood,  18 

They  lurk  privily  for  their  own  lives. 

So  are  the  ways  of  every  one  that  is  greedy  of  gain  ;  19 

It  taketh  away  the  life  of  the  owners  thereof. 

Wisdom  crieth  aloud  in  the  street ;  20 

She  uttereth  her  voice  in  the  broad  places ; 

^  Or,  the  net  is  spread  in  the  sight  ^c. 

in  exactly  this  form  in  Isa.  lix.  7,  where  the  Hebrew  adds  the 
word  'innocent.' 

17.  in  vain.  The  sense  of  these  words  is  not  quite  clear.  If  it  is 
taken  to  mean  that  it  is  foolish  to  spread  the  net  in  the  sight  of 
the  birds  because  they  will  not  then  go  into  the  snare,  then 
that  seems  to  contradict  the  purpose  of  the  passage,  for  the 
wicked  men  are  spoken  of  as  if  successful  in  their  quest.  It  must, 
therefore,  mean  that  the  birds  are  so  foolish  that,  though  the 
snare  is  set  in  their  sight,  they  fall  into  it ;  so  the  wicked,  though 
they  know  the  risks  they  are  running,  take  them,  and  are 
punished.  The  LXX  introduces  a  negative,  and  renders  '  for  not 
in  vain  are  nets  spread  for  birds,'  which  may  either  represent  a 
difference  in  the  original  text,  or  an  endeavour  to  make  good 
sense.  This  rendering  will  look  forward  to  the  statement  in 
verse  18,  meaning  that  the  wicked  fall  into  snares  just  as  easily 
as  birds  do. 

18.  their  own  blood.  The  LXX  also  neglects  the  word 
'own,'  and  has  nothing  to  correspond  with  the  second  clause. 
The  idea  of  the  Hebrew  is  that  evil-doing  brings  its  own  punish- 
ment (cf.  verse  31). 

19.  It  taketh  away  the  life.  This  is  a  satirical  conclusion  to 
the  purpose  stated  in  verse  11.  Those  who  have  plotted  against 
others  are  themselves  destroyed.  They  have,  as  Wildeboer  puts 
it, '  dug  their  own  graves.' 

20.  Wisdom  crieth  aloud.  With  this  verse  begins  a  new 
section,  which  lasts  to  the  end  of  the  chapter.  We  meet  for  the 
first  time  with  that  personification  of  wisdom  which  is  a  pro- 
minent feature  of  the  early  sections  of  this  book,  as  it  is  also 
of  much  of  the  other  Wisdom  literature  of  the  Hebrews  (see 
Introduction,  p.  22},  and  cf.  especially  chap,  viii  of  this  book,  and 
the  notes  there. 

the  broad  places.     By  this  phrase  the  writer  denotes  the 


32  THE   PROVERBS  1.  21-24 

.'I  She  crieth  ^  in  the  chief  place  of  concourse ; 

At  the  entering  in  of  the  gates, 

In  the  city,  she  uttereth  her  words  : 
22  How  long,  ye  simple  ones,  will  ye  love  simplicity? 

And  scorners  delight  them  in  scorning. 

And  fools  hate  knowledge  ? 
33  Turn  you  at  my  reproof: 

Behold,  I  will  pour  out  my  spirit  unto  )'0U, 

I  will  make  known  my  words  unto  you. 
24  Because  I  have  called,  and  ye  refused ; 

*  Heb.  rt/  the  head  0/  the  noisy  streets. 


open  spaces  of  a  city,  particularly  those  by  the  city  gates,  which 
were  the  general  places  of  assembly  (cf.  Jer.  v.  i  and  Nahum 
ii.  4). 

21.  the  chief  place  of  concourse.  This,  as  the  margin  indi- 
cates, should  rather  be,  '  at  the  head  of  the  noisy  places '  (cf.  Isa. 
xxii.  2,  'a  tumultuous  city').  The  phrase  brings  before  us  the 
sound  of  many  people  in  crowded  thoroughfares.  The  LXX 
reads  ^  on  the  top  of  the  walls,'  which  suggests  that  wisdom  acts 
as  a  watchman. 

Entering-  in  of  the  gates  (cf.  2  Sam.  xv.  2 ;  Ruth  iv.  i). 

22.  simple  ones.  In  this  verse  are  included  different  classes 
whose  folly  may  be  said  to  be  placed  in  increasing  ratio.  First 
are  the  lovers  of  ignorance,  of  whom  we  have  already  read  in 
verse  4  ;  secondly,  the  scorners,  who  frequently  meet  us  in  the 
later  Psalms  and  in  this  book,  though  the  term  also  occurs,  but 
not  in  such  a  technical  sense,  in  Hosea,  Isaiah,  and  Job.  The 
word  rendered  'fool'  is  confined  to  the  Wisdom  literature  and  to 
certain  Psalms,  and  is  defined  by  Toy  as  meaning  *  one  who  is 
insensible  to  moral  truth  and  acts  without  regard  to  it.' 

The  LXX  destroys  the  interrogative  form  of  the  verse,  and 
makes  a  number  of  other  alterations,  which  do  not  seem  likely  to 
represent  a  better  original. 

23.  Tnm  you.  It  is  obvious,  from  the  appeal  that  wisdom 
now  makes,  that  none  of  those  mentioned  in  verse  22  are  regarded 
as  hopeless,  and  the  form  of  address  is  very  suggestive,  as  it 
reminds  us  of  the  language  in  which  the  greatest  promises  of  the 
N.  T.  are  couched.     Cf.  Acts  ii.  17. 

24.  Because  I  have  called.  The  transition  from  the  tender 
appeal  and  loving  promise  of  the  former  verse  to  the  whirlwind 


THE   PROVERBS  1.  25-32  33 

I  have  stretched  out  my  hand,  and  no  man  regarded  ; 
But  ye  have  set  at  nought  all  my  counsel,  25 

And  would  none  of  my  reproof : 

I  also  will  laugh  in  the  day  of^owx  calamity;  2G 

I  will  mock  when  your  fear  cometh  ; 

When  your  fear  cometh  as  ^a  storm,  27 

And  your  calamity  cometh  on  as  a  whirlwind ; 
When  distress  and  anguish  come  upon  you. 
Then  shall  they  call  upon  me,  but  I  will  not  answer  ;        28 
They  shall  seek  me  '^'diligently,  but  they  shall  not  find  me  : 
For  that  they  hated  knowledge,  n) 

And  did  not  choose  the  fear  of  the  Lord  : 
They  would  none  of  my  counsel ;  30 

They  despised  all  my  reproof : 

Therefore  shall  they  eat  of  the  fruit  of  their  own  way,        31 
And  be  filled  with  their  own  devices. 

For  the  backsliding  of  the  simple  shall  slay  them,  32 

^  Or,  desolation  ^  Or,  early 

of  passion  and  denunciation  that  this  verse  introduces  is  very 
striking,  and  has  given  rise  to  the  idea  that  we  must  suppose 
a  long  pause  between  the  two  verses,  or  that  wisdom  is  addressing 
two  classes  of  people.  It  has  also  been  suggested  that  the  words 
'  how  long '  in  verse  22  indicate  that  wisdom  has  already  been 
making  many  appeals,  and  that  this  is  her  last  one — hence  its 
terrible  character  ;  and  that  it  closes  in  the  33rd  verse  on  a  note  of 
promise  and  hope.  There  is  no  denying  the  fact,  however,  that 
the  verses  which  follow  are  filled  with  the  thought  of  denunciation 
and  judgement.  There  are  no  half-lights  in  the  picture,  and  the 
sinner  is  identified  with  his  sin.  To  admit  this  is  nothing  more 
than  to  say  that  the  more  profound  spiritual  conception  of  the 
New  Testament  had  not  yet  been  reached. 

28.  dilig-eutly.  This  is  undoubtedly  the  proper  meaning  of 
the  word,  and  the  rendering  '  early '  seems  to  rest  upon  a  false 
derivation. 

29.  knowledgfe.  Bickell  would  read  '  knowledge  of  God  '  here, 
as  in  ii.  5,  but  there  is  no  evidence  for  it  in  any  text,  and,  though 
it  improves  the  balance  of  the  clauses,  it  is  rather  too  rash  an 
innovation  to  venture  upon. 

32.  backsliding-.     This    is   scarcely   an    accurate   translation. 


34  THE   PROVERBS  1.  33—2.  4 

And  the  «  prosperity  of  fools  shall  destroy  them. 
3S  But  whoso  hearkeneth  unto  me  shall  dwell  securely, 
And  shall  be  quiet  without  fear  of  evil. 

2  My  son,  if  thou  wilt  receive  my  words, 
And  lay  up  my  commandments  with  thee ; 

2  So  that  thou  incline  thine  ear  unto  wisdom, 
And  apply  thine  heart  to  understanding  ; 

3  Yea,  if  thou  cry  after  discernment, 

And  lift  up  thy  voice  for  understanding ; 

4  If  thou  seek  her  as  silver, 

*  Or,  careless  ease 

*  Refusal'  or  'indifference'  would  better  express  the  meaning.  It 
seems  to  refer  to  verse  23  and  the  neglect  of  the  invitation. 
prosperity  would  be  better  rendered  'negligence.' 

ii.  1.  my  commandments.  It  has  been  pointed  out  that  in  this 
verse  we  have  a  clear  instance  of  the  difference  between  the 
prophetic  and  the  wisdom  literature.  In  the  former  the  prophet 
always  regards  himself  as  the  voice  of  the  Lord,  whereas  in  the 
latter  the  writer  speaks  in  his  own  name.  The  word  rendered 
'  commandments '  is  that  used  elsewhere  for  the  moral  and  ritual 
directions  of  the  Lord,  but  is  here  evidently  used  to  describe  the 
body  of  teaching  received  in  the  philosophical  schools.  The 
whole  underlying  conception  is  that  of  the  wise  man  with  his 
scholars. 

2.  heart.  This  Toy  defines  as  '  the  whole  inward  perceptive 
nature.'  It  is  much  more  nearly  represented  by  our  word  *  mind' 
than  by  ^  heart.'  To  us  the  latter  is  the  organ  used  to  signifj' 
emotion,  whereas  the  Hebrews  employ  the  bowels  in  that  sense  : 
as  they  did  not  use  the  brain  at  all  in  their  psychological  language, 
the  heart  took  its  place. 

3.  lift  up  thy  voice  for.     Properly  '  invoke.' 

4.  silver.  It  is  doubtful  whether  silver  here  means  the  precious 
ore,  or  the  money  that  is  coined  from  it.  On  the  former  assump- 
tion Plumptre  refers  to  the  beautiful  description  of  mining  in  Job 
xxviii,  and  points  out  how  the  last  verse  of  that  chapter  concludes 
with  the  same  words  as  are  found  in  Prov.  i.  7.  Of  hid  treasure '  we 
read  in  Job  iii.  21  ;  Jer.  xli.  8  ;  Isa.  xlv.  3,  as  well  as  in  our  Lord's 
parables,  Matt.  xiii.  44  and  xxv.  25.  The  idea  of  effort  and  search 
rather  favours  the  mining  metaphor  for  the  first  clause,  and  the 
parallelism  of  the  second  also  supports  that  interpretation. 


THE   PROVERBS  2.  5-9  35 

And  search  for  her  as  for  hid  treasures ; 
Then  shalt  thou  understand  the  fear  of  the  Lord, 
And  find  the  knowledge  of  God. 

For  the  Lord  giveth  wisdom  ;  ' 

Out  of  his  mouth  comet h  knowledge  and  understanding  : 
He  layeth  up  sound  wisdom  for  the  upright, 
^  He  is  a  shield  to  them  that  walk  in  integrity ; 
^That  he  may  guard  the  paths  of  judgement, 
c  And  preserve  the  way  of  his  saints. 
Then  shalt  thou  understand  righteousness  and  judge- 
ment, 

*  Or,  And  a  shield  for  ^c.  ^  Or,  TJiat  they  may  keep 

*^  Or,  Yea,  he  preserveth 

5.  knowledg-e  of  God.  The  name  'God'  is  only  found  in  four 
other  passages  of  this  book,  ii.  17,  iii.  4,  xxv.  2,  xxx.  9,  and  this 
particular  phrase  is  only  found  here  and  in  Hosea. 

6.  Out  of  his  mouth.  The  phrase,  which  is  common  with  the 
prophets,  is,  as  Strack  points  out,  only  found  here  in  Proverbs. 
As  God  is  the  originator  of  wisdom,  we  can  understand  how  He 
must  also  be  the  goal  of  every  human  search  after  it. 

7.  He  layeth  up.  This  seems  also  to  refer  to  the  figure  of 
verse  4.  The  search  cannot  be  fruitless,  since  the  Lord  Himself 
has  hidden  the  treasure. 

He  is  a  shield.  This  comparison  of  the  Lord  to  a  shield  is 
a  very  frequent  one  ;  see,  for  example,  Ps.  Ixxxiv.  11  ;  but  it 
is  possible  to  translate  it  as  meaning  that  wisdom  is  itself  the 
shield,  which  also  gives  excellent  sense. 

8.  That  he  may  gfuard.  The  Hebrew  will  also  allow  us  to 
translate  'that  they  may  keep.'  The  rendering  of  the  text  is 
probably  the  correct  one. 

saints.  The  better  translation  is  'pious,'  and  it  is  the  first 
occurrence  in  the  book  of  a  word  that  became  famous  in  the  history 
of  Israel,  viz.  the  Chasidim  (see  i  Mace.  ii.  42).  They  became  the 
Puritans  of  later  Judaism,  and  were  the  precursors  of  the  Pharisees. 
The  name  also  occurs  in  many  of  the  later  Psalms,  a  particularly 
interesting  reference  being  Ps.  Ixxix.  2,  which  probably  belongs 
to  the  time  of  the  Maccabees.  Toy  considers  that  in  this  verse  it 
is  a  late  editorial  note  ;  but  it  is  possible  that  we  may  take  it  as  an 
indication  of  the  late  date  of  the  section,  especially  as  there  are 
other  evidences  of  late  Hebrew  in  this  chapter. 

9.  Toy  introduces  verse  20  immediately  after  verse  9,  on  the 

D    2 


^6  THE   PROVERBS  2,  10-16 

And  equity,  yea,  every  good  path. 

10  For  wisdom  shall  enter  into  thine  heart, 

And  knowledge  shall  be  pleasant  unto  thy  soul : 

11  Discretion  shall  watch  over  thee, 
Understanding  shall  keep  thee : 

12  To  deliver  thee  from  the  way  of  ^  evil, 
From  the  men  that  speak  froward  things ; 

13  Who  forsake  the  paths  of  uprightness, 
To  walk  in  the  ways  of  darkness  ; 

14  Who  rejoice  to  do  evil, 

And  delight  in  the  frowardness  of  "  evil ; 

15  Who  are  crooked  in  their  ways. 
And  perverse  in  their  paths  : 

16  To  deliver  thee  from  the  strange  woman, 

*  Or,  the  evil  man 

grounds  that  it  follows  more  naturally  after  it  than  in  its  present 
position,  and  also  that,  standing  where  it  does,  it  interrupts  the 
connexion  of  thought  between  verses  19  and  21  ;  but  there  is  no 
manuscript  authority  for  the  alteration. 

12.  To  deliver.  The  original  form  is  a  construction  found  onlj' 
in  late  Hebrew. 

evil.  This  seems,  on  the  grounds  of  the  parallelism,  rather 
to  mean  'evil  men'  than  evil  in  itself,  and  some  of  the  Jewish 
commentators  understand  the  reference  to  be  to  the  Epicureans. 

froward.  This  Old-English  word,  which  occurs  frequently  in 
Proverbs,  means  'perverse,'  'wayward,'  'naughty.'  It  is  literally 
'from ward,'  the  opposite  to  'toward  '  ;  see  article  on  the  word 
in  HDB. 

13.  ways  of  darkness.  This  rather  common  metaphor  runs  all 
through  Jewish  literature,  and  constitutes  one  of  the  common 
contrasts  of  the  fourth  gospel. 

14.  The  form  of  this  verse,  though  not  its  thought,  is  closely 
parallel  to  that  of  Job  iii.  22,  and  some  consider  it  an  evidence 
that  this  author  knew  that  book. 

the  frowardness  of  evil.  A  very  slight  change  in  the 
vocalization  of  the  Hebrew  would  read  '  one's  neighbour,'  instead 
of  evil,'  but  the  parallelism  rather  favours  the  ordinary  translation. 

15.  are  crooked.  This  may  also  be  read  as  an  active,  'make 
crooked.' 

16.  the   strange  woman.     This  is   the    first    introduction    of 


thp:  proverbs  2. 17,18  37 

Even  from  the  stranger  which  "flattereth  with  her  words  ; 
Which  forsaketh  the  ^  friend  of  her  youth,  i  y 

And  forgetteth  the  covenant  of  her  God : 
For  Cher  house  incUneth  unto  death,  i8 

*  Heb.  niakcth  smooth  her  words.  '■  Or,  guide 

^  Or,  she  siuketh  doivii  tinto  death,  which  is  her  house 


a  figure  that  is  very  famiUar  in  the  Proverbs.  Generally,  where 
the  vice  is  touched  upon,  the  temptress  is  an  adulteress,  though 
in  certain  passages,  for  instance  in  chapter  v,  the  professional 
prostitute  seems  to  be  indicated.  The  presence  of  such  women 
is  indicated  at  almost  every  period  of  Jewish  history,  for  we  find 
tliem  in  Genesis  (see  xxxviii.  15),  where  the  costume  of  her  class 
is  referred  to  ;  Judges  xi.  i  ;  Joshua  ii.  i,  and  frequent  references 
in  the  prophets.  Undoubtedly,  however,  the  vice  became  more 
common  in  the  luxurious  surroundings  of  later  centuries,  and  as 
the  Jews  came  into  touch  with  Greek  civilization  in  centres  like 
Alexandria  (see  Josephus,  Antiquities,  xii.  4.  6,  where  the  woman 
spoken  of  is  called  '  a  foreigner,'  and  the  Jewish  law  is  quoted  that 
forbids  intercourse  with  such).  A  vivid  picture  of  the  dangers  of 
such  communities  in  this  respect  is  found  in  Ecclus.  ix.  3-9,  xxiii. 
16-26,  &c.  It  must  be  remembered  also  that  prostitution  was 
part  of  the  religious  ritual  of  many  forms  of  Semitic  reh'gion. 
Another  question  that  arises  here  is  as  to  what  is  meant  by  the 
epithet  'strange.'  Originally  the  women  of  this  class  may  in 
the  main  have  belonged  to  non-Israelitish  people,  and  the  Jewish 
writers  were  accustomed  to  use  the  phrase  *  Aramaean  women  * 
as  sj'nonymous  with  prostitutes.  Some  of  their  interpreters 
understand  the  word  here  as  signifying  Epicureans;  but  of  course 
that  allegorical  interpretation  is  impossible. 

flattereth.  Better,  perhaps,  '  useth  cajoling  speech,'  for  an 
example  of  which  see  vii.  13-21. 

17.  friend.  Undoubtedly  this  refers  to  the  woman's  husband. 
The  verse  finds  a  close  parallel  in  Ecclus.  xxiii.  23. 

covenant.  This  denotes  the  marriage  covenant,  which  probably 
had  a  religious  character,  though  the  details  of  it  are  unknown  to 
us.     See  Tob.  vii.  12-16. 

18.  lier  house.  This  signifies  not  only  the  building  but  all 
within  it,  and  the  figure  seems  to  be  that  from  the  house  an  easy 
incline  leads  to  the  grave  (cf,  the  Latin  piov iivh  facilis  descensus 
Avernt).  The  LXX  translates,  not  so  probabh',  'she  has  set  her 
house  by  death.'  Death  is,  of  course,  Sheol,  not  in  itself  a  place 
of  punishment,  but  indicating  that  such  courses  lead  to  a  speedy 
end  of  life  -a  sound  teaching  which  is  common  in  the  O.T. 


38  THE    PROVERBS  2.  19-3.3 

And  her  paths  unto  ^  the  dead  : 

19  None  that  go  unto  her  return  again, 
Neither  do  they  attain  unto  the  paths  of  life : 

20  That  thou  mayest  walk  in  the  way  of  good  men, 
And  keep  the  paths  of  the  righteous, 

21  For  the  upright  shall  dwell  in  the  ^land, 
And  the  perfect  shall  remain  in  it. 

22  But  the  wicked  shall  be  cut  off  from  the  ^land, 

And  they  that  deal  treacherously  shall  be  rooted  out  of  it. 

3  My  son,  forget  not  my  (-'  law ; 
But  let  thine  heart  keep  my  commandments : 

2  For  length  of  days,  and  years  of  life, 
And  peace,  shall  they  add  to  thee. 

3  Let  not  d  mercy  and  truth  forsake  thee  : 

'^  Or,  the  shades     Hch.  Rephatm.  ^Ov,  earth         '^  Ot,  teaching 

•'Or,  kindness 

the  dead.  This  is  here  the  proper  name  Rephaim,  who  were 
originally,  according  to  the  legend  in  Genesis,  a  gigantic  race  who 
dwelt  in  Canaan  (cf.  Gen.  xiv.  5  ;  Deut.  ii.  11).  In  Job  xxvi.  5 
and  Isa.  xiv.  9,  as  here,  the  -name  is  applied  to  the  shades  or 
inhabitants  of  the  underworld,  whether,  as  some  suppose,  because 
the  giant  races  were  imagined  as  the  first  inhabitants  of  that  realm, 
or  from  some  element  of  the  popular  mytholog}',  that  we  cannot 
now  trace.  Others  have  derived  the  title  from  a  root  meaning 
'  weak'  or  'feeble,'  but  this  does  not  seem  probable. 

20.  Here,  again,  are  evidences  of  late  Hebrew.  See  note  on 
verse  9  above  for  suggestion  as  to  the  probably  correct  position  of 
this  verse. 

21.  land.  This  must  necessarily  mean  the  land  of  Israel,  as  it 
was  a  central  idea  of  the  Hebrew  religion  that  it  was  a  sign  of  the 
Divine  favour  to  abide  in  one's  native  country  (see  Ps.  xxxvii.  3, 
II,  29,  and  Matt.  v.  5).  The  idea  of  reward  in  this  verse,  and  of 
punishment  in  the  verse  that  follows,  is  still  along  the  line  of  the 
older  Hebrew  faith,  which  regarded  the  signs  of  the  Divine  favour 
to  be  declared  by  present  gain  and  prosperity.  As  Toy  points  out, 
it  was  a  later  day  that  introduced  the  idea  of  future  compensation 
for  present  distress,  as  in  the  Book  of  Wisdom,  chap.  iii. 

iii.  3.    mercy.     This  should  rather  be  'kindness,'  as  the  idea  is 


THE   PROVERBS  3.  4-8  39 

Bind  them  about  thy  neck ; 

AVrite  them  upon  the  table  of  thine  heart : 

So  shalt  thou  find  favour  and  ^  good  understanding 

In  the  sight  of  God  and  man. 

Trust  in  the  Lord  with  all  thine  heart, 

And  lean  not  upon  thine  own  understanding  : 

In  all  thy  ways  acknowledge  him, 

And  he  shall  ^  direct  thy  paths. 

Be  not  wise  in  thine  own  eyes ; 

Fear  the  Lord,  and  depart  from  evil : 

It  shall  be  health  to  thy  navel, 

"■  Or,  good  repute  ^  Or,  make  straight  or  plain 


not  so  much  that  of  compassion  as  of  friendliness,  and  so  the  word 

*  truth,'  which  immediately  follows,   should  rather  be  rendered 

*  faithfulness.' 

Bind.  It  is  a  question  whether  the  figure  is  taken  from  the 
wearing  of  amulets,  of  a  necklace  (see  i.  9),  or  of  a  seal  ring  upon 
a  chain  (see  Gen.  xxxviii.  18).  The  first  meaning  would  signify 
the  truth  that  obedience  to  the  commandment  would  ward  off  evil, 
the  second  that  it  would  adorn  character,  and  the  third  that  they 
should  always  be  ready  to  hand  in  a  moment  of  need.  The  last 
interpretation  is  the  most  probable. 

Write.  Cf.  Jer.  xxxi.  33.  The  figure  is  probably  taken  from 
the  practice  described  in  Deut.  vi.  8,  which  was  the  origin  of  the 
wearing  of  phylacteries  ;  and  the  wise  man  here  states  that  it  is 
more  important  to  have  the  law  within  the  heart  than  wear  its 
precepts  upon  the  person.  For  the  idea  thus  conveyed  see  2  Cor. 
iii.  3- 

4.  iinderstanding-.  By  a  very  slight  change  in  the  Hebrew, 
the  meaning  '  good  repute '  is  obtained,  which  is  certainly  more 
intelligible. 

5.  understaudingr.  This  is  a  different  word  in  the  original 
from  that  translated  in  the  same  way  in  the  former  verse,  but  in 
this  case  the  meaning  is  correct,  and  points  to  the  importance  of 
subjecting  human  judgement  to  Divine  guidance. 

8.  health.  This  may  be  taken  quite  literally,  seeing  that 
obedience  to  the  Divine  laws  does  secure  physical  wellbeing. 

navel.  The  change  of  a  single  letter  gives  the  Hebrew  word 
for  '  body,'  which  is  most  probably  the  correct  reading.  (See 
Song  of  Songs  vii.  2  and  note.) 


40  THE    PROVERBS  3.  9-12 

And  "  marrow  to  thy  bones. 
9  Honour  the  Lord  with  thy  substance, 
And  with  the  firstfruits  of  all  thine  increase ; 

10  So  shall  thy  barns  be  filled  with  plenty, 
And  thy  fats  shall  overflow  with  new  wine. 

11  My  son,  despise  not  the  ^chastening  of  the  Lord  ; 
Neither  be  weary  of  his  reproof : 

12  For  whom  the  Lord  loveth  he  reproveth ; 
Even  as  a  father  the  son  in  whom  he  delighteth. 

^  Or,  refreshing    Heb.  moistening.  ^  Or,  instnidion 


marrow.  This  should  rather  be  rendered  '  refreshment.'  As 
Wildeboer  says,  the  modern  equivalent  would  be  *  a  tonic  to  thy 
nerves.' 

9.  firstfruits.  We  have  here  an  undoubted  reference  to  the 
definite  precepts  of  the  law  (see  Deut.  xviii.  4,  xxvi.  2),  and  it  is,  of 
course,  very  interesting  to  find  the  philosophers  thus  adapting  the 
legal  ordinances  to  their  own  teaching. 

10.  barns.  Here  also  the  promise  made  in  Deut.  xxviii.  8 
is  evidently  in  the  thought  of  the  writer,  as  well,  perhaps,  as 
Mai.  iii.  10-12. 

11.  This  and  the  following  verse  seem  to  constitute  a  short 
section  dealing  with  the  subject  of  the  sufferings  of  the  righteous, 
a  topic  that  is  frequently  discussed  in  the  wisdom  hterature.  The 
foundation  passage  seems  to  be  Job  v.  17,  18,  on  which  this 
passage  is  probably  based.  It  is  developed  still  further  in  the 
second  chapter  of  Ecclus.  verses  i-6.  In  the  Ps.  of  Sol.  xiii.  8,  9 
we  find  an  interesting  reference  to  the  same  teaching,  and  there 
we  read,  *  For  he  will  admonish  the  righteous  as  a  beloved 
son  :  and  his  chastening  is  as  a  man  chasteneth  his  firstborn. 
For  the  Lord  will  spare  his  saints,  and  will  blot  out  their 
transgressions  with  His  chastening  :  for  the  life  of  the  righteous 
is  for  ever'  ;  and  the  Greek  form  of  the  present  passage  is  found 
in  Heb.  xii.  5,  6,  while  a  reference  to  the  same  thought  is 
discoverable  in  J  as.  i.  12. 

despise  ...  be  weary  may  also  be  rendered  '  reject . . .  spurn.' 
The  Greek  for  the  latter  word  reads  'faint  not,'  either  paraphrasing 
the  original,  or  translating  a  different  Hebrew  word. 

12.  Even  as  a  father.  The  Hebrew  will  allow  us  to  translate 
'  and  afflicts,'  which  the  LXX  translation  supports  (see  Heb. 
xii.  6). 


THE   PROVERBS  3.  13-19  41 

Happy  is  the  man  that  lindeth  wisdom,  13 

And  the  man  that  ^  getteth  understanding. 

For  the  merchandise  of  it  is  better  than  the  merchandise  14 
of  silver, 

And  the  gain  thereof  than  fine  gold. 

She  is  more  precious  than  ^  rubies  ;  15 

And  none  of  the  things  thou  canst  desire  are  to  be  com- 
pared unto  her. 

Length  of  days  is  in  her  right  hand  ;  16 

In  her  left  hand  are  riches  and  honour. 

Her  ways  are  ways  of  pleasantness,  17 

And  all  her  paths  are  peace. 

She  is  a  tree  of  life  to  them  that  lay  hold  upon  her  :  18 

And  happy  is  every  one  that  retaineth  her. 

The  Lord  by  wisdom  founded  the  earth  ;  19 

""  Heb.  draweth  fotih.  ^  See  Job  xxviii.  18, 


14.  merchandise.  The  translations  of  this  verse  vary  a  good 
deal  in  the  different  versions,  but  the  variation  seems  to  arise 
mainly  from  a  different  understanding  of  the  metaphor,  namely, 
as  to  whether  what  is  signified  is  the  wealth  that  wisdom  wins 
or  the  wealth  derived  from  the  proper  use  of  wisdom.  It  is 
probable  that  this  verse  may  lie  at  the  basis  of  the  parable  in 
Matt.  xiii.  45,  46. 

15.  rabies.  The  proper  translation  of  the  original  word  is 
very  uncertain,  but  it  seems  on  the  whole  most  probable  that 
coral  is  here  meant  (cf.  Job  xxviii.  18,  and  the  articles  '  coral ' 
and  <  ruby '  in  the  Bible  dictionaries).  We  know  that  coral  was 
highly  esteemed  in  the  ancient  world. 

16.  After  this  verse  the  LXX  adds  one  which  has  no  equivalent 
in  Hebrew,  namely,  'out  of  her  mouth  proceeds  righteousness, 
and  law  and  mercy  she  bears  on  her  tongue '  (cf.  Isa.  xlv.  23  and 
Prov.  xxxi.  26).     The  verse  may  be  the  work  of  some  Greek  editor. 

18.  a  tree  of  life.  This  figure  is  undoubtedly  derived  from 
Gen.  ii.  9,  and  the  figure  occurs  again  in  xi.  30,  xiii.  12,  xv.  4, 
which,  perhaps,  is  a  proof  that  the  early  legends  of  Genesis  were 
much  studied  and  interpreted  by  the  wisdom  writers.  Elsewhere 
in  the  Bible  there  is  no  reference  to  the  'tree  of  life,'  save  in 
Ezek,  xlvii.  12,  and  in  Rev.  ii.  7,  xxii.  2. 


42  THE   PROVERBS  3.  20-27 

By  understanding  he  established  the  heavens. 

20  By  his  knowledge  the  depths  were  broken  up, 
And  the  skies  drop  down  the  dew. 

21  My  son,  let  not  them  depart  from  thine  eyes  ; 
Keep  sound  wisdom  and  discretion  ; 

22  So  shall  they  be  life  unto  thy  soul, 
And  grace  to  thy  neck. 

23  Then  shalt  thou  walk  in  thy  \vay  securely, 
And  ^  thy  foot  shall  not  stumble. 

24  When  thou  liest  dow^n,  thou  shalt  not  be  afraid : 
Yea,  thou  shalt  lie  down,  and  thy  sleep  shall  be  sweet. 

25  Be  not  afraid  of  sudden  fear, 

Neither  of  the   ^  desolation   of   the   wicked,   when   it 
Cometh : 

26  For  the  Lord  shall  be  thy  confidence, 
And  shall  keep  thy  foot  from  being  taken. 

27  Withhold  not  good  from  them  to  whom  it  is  due, 

^  Heb.  thou  shalt  not  dash  thy  foot.  ^  Or,  storm 


19,  20.  For  a  discussion  of  the  ideas  contained  in  these  verses 
see  notes  on  viii.  23-31, 

21.  let  not  them  depart.  Toy  suggests  with  great  probability 
that  the  two  clauses  of  this  verse  should  be  inverted,  as  it  certainly 
seems  more  probable  that  the  virtues  to  be  retained  should  be 
named  before  the  counsel  is  given  to  cling  to  them.  A  curious 
translation  of  the  LXX  is  '  Do  not  escape,'  and  as  the  same  word 
is  employed  in  Heb.  ii.  i,  there  translated  'drift  away,'  it  is  just 
possible  that  there  may  be  a  reference  there  to  this  passage. 

22.  ^race  to  thy  ueck  (cf.  i.  9). 

23.  shall  not  stumble.  This  should  probably  be  in  the  active 
form  :  '  Thou  shalt  not  dash  thy  foot '  (cf.  Ps.  xci.  12). 

24.  When  then  liest  down.  This  may  possibly  be,  as  the 
LXX  translates,  '  When  thou  sittcst  down '  (cf.  Ps.  iv.  8,  and 
Deut.  vi.  7). 

25.  Cf.  Ps.  xci.  5,  6. 

26.  from  bein?  taken.  The  LXX  translates  'from  being 
moved '  ;  cf.  Ps.  cxxi.  3. 

27.  The   diflerence   in  style  of  the  next  few  verses   (27-35) 


THE    PROVERBS  3.  28-35  43 

When  it  is  in  the  power  of  thine  hand  to  do  it. 

Say  not  unto  thy  neighbour,  Go,  and  come  again,  2E 

And  to-morrow  I  will  give  ; 

When  thou  hast  it  by  thee. 

Devise  not  evil  against  thy  neighbour,  29 

Seeing  he  dwelleth  securely  by  thee. 

Strive  not  with  a  man  without  cause,  3c 

If  he  have  done  thee  no  harm. 

Envy  thou  not  the  man  of  violence,  31 

And  choose  none  of  his  ways. 

For  the  perverse  is  an  abomination  to  the  Lord  :  32 

But  his  ^  secret  is  with  the  upright. 

The  curse  of  the  Lord  is  in  the  house  of  the  wicked ;      33 

But  he  blesseth  the  habitation  of  the  righteous. 

^  Surely  he  scorneth  the  scorners,  34 

c  But  he  giveth  grace  unto  the  lowly. 

The  wise  shall  inherit  glory ;  35 

But  ^^hame  shall  be  the  promotion  of  fools. 

^  Or,  counsel    Ov,  friendship  ^  Or,  Though 

*^  Or,  Yet        '^  Or,  fools  cany  aivay  shame 


is  noteworthy,  and  probably  signifies  not  only  a  new  paragraph 
but  the  work  of  another  hand,  or  at  any  rate  the  insertion  here 
of  a  passage  which  belongs  to  another  part  of  the  book. 

them  to  whom  it  is  due.  There  is  a  difficulty  about  the  transla- 
tion of  this  verse,  as  the  Hebrew  signifies  literally  *  possessors.' 
By  a  slight  change  in  the  word  it  can  be  translated  '  neighbour.' 
The  LXX  translates  '  the  poor,'  which  is  not  admissible  as 
a  paraphrase  of  the  Hebrew,  and  may  represent  a  different 
original.     Cf.  Luke  xi.  5,  in  illustration. 

29.  Security    lies    in   the   preservation    of  neighbourly    trust- 
worthiness of  conduct. 

32.  secret  is  better  rendered  '  friendship,'  the  word  meaning 
private  or  intimate  friendship. 

34.  This  verse  in  its  Greek  form  is  found  in  Jas.  iv.  6 ;  i  Pet. 
v.  5.     Cf.  also  Ps.  xviii.  26,  27. 

35.  promotion.     The  original  word  is  very  difficult  to  render 


44  THE   PROVERBS  1.  1-7 

4  Hear,  my  sons,  the  instruction  of  a  father. 
And  attend  to  know  understanding  ; 

2  For  I  give  you  good  doctrine ; 
Forsake  ye  not  my  » law. 

3  For  I  was  a  son  unto  my  father, 

Tender  and  ^  only  beloved  in  the  sight  of  my  mother. 

4  And  he  taught  me,  and  said  unto  me, 
Let  thine  heart  retain  my  words ; 
Keep  my  commandments,  and  live : 

5  Get  wisdom,  get  understanding ; 

Forget  it  not,  neither  decline  from  the  words  of  my 
mouth : 
^  Forsake  her  not,  and  she  shall  preserve  thee ; 

Love  her,  and  she  shall  keep  thee. 
7  ^  Wisdom  is  the  principal  thing ;  therefore  get  wisdom  : 

^  Or,  teaching  **  Heb.  an  only  one. 

''Or,  The  beginning  of  wisdom  is,  Get  wisdom 


satisfactorily,  and  so  all  the  versions  have  felt.  Neither  the 
rendering  of  the  R.  V.  text  nor  that  of  the  margin  is  satisfactory. 
Some  alteration  of  the  original  seems  requisite,  and  the  simplest 
is  that  which  gives  the  translation  '  portion,'  which  both  gives 
a  good  sense  and  preserves  the  parallelism  of  the  verse.  Bunyan 
quotes  this  verse  in  describing  Faithful's  interview  with  that 'bold 
villain,  Shame.' 

iv.  1-9.  Here  is  a  tender  personal  passage,  throwing  a  light 
on  the  early  days  of  the  teacher.  It  gives  us  a  beautiful  picture 
of  the  pious  household  of  the  period,  and  we  should  be  glad  to 
be  quite  certain  of  its  date.  The  passage  has  almost  certainly  had 
great  influence  upon  later  generations,  and  formed  a  model  for 
many  homes  in  Puritan  England  and  the  Scotland  of  the  covenant 
(cf.  Burns,  *  Cotters  Saturday  Night ').  The  older  commentators 
tried  to  find  reference  to  Solomon  in  the  passage,  particularly  in 
verse  3,  but  this  is,  of  course,  purely  imaginary  and  improbable. 

5.  Porget  it  not.  This  clause  is  considered  by  Toy  to  be  an 
addition  to  the  original,  as  it  simply  repeats  what  has  already 
been  said,  and  adds  no  new  point  to  it. 

*7.  Wisdom  is  the  principal  tliijig'.  This  translation  is  a  para- 
phrase rather  than  a  representation  of  the  original,  which  has  the 


THE    PROVERBS  4.  8-16  45 

Yea,  with  all  thou  hast  gotten  get  understanding. 

Exalt  her,  and  she  shall  promote  thee  :  8 

She  shall  bring  thee  to  honour,  when  thou  dost  embrace 

her. 
She  shall  give  to  thine  head  a  chaplet  of  grace  :  9 

A  crown  of  ^  beauty  shall  she  deliver  to  thee. 

Hear,  O  my  son,  and  receive  my  sayings ;  10 

And  the  years  of  thy  life  shall  be  many. 
I  have  taught  thee  in  the  way  of  wisdom  ;  1 1 

I  have  led  thee  in  paths  of  uprightness. 
When  thou  goest,  thy  steps  shall  not  be  straitened ;  12 

And  if  thou  runnest,  thou  shalt  not  stumble. 
Take  fast  hold  of  instruction  ;  let  her  not  go  :  13 

Keep  her ;  for  she  is  thy  life. 

Enter  not  into  the  path  of  the  wicked,  14 

And  walk  not  in  the  way  of  evil  men. 

Avoid  it,  pass  not  by  it ;  15 

Turn  from  it,  and  pass  on. 

For  they  sleep  not,  except  they  have  done  mischief;  16 

And  their  sleep  is  taken  away,  unless  they  cause  some 
to  fall. 

'^  Or,  ghry 

common  phrase  'the  beginning  of  wisdom,*  but  it  is  difficult  to 
bring  this  into  connexion  with  the  rest  of  the  phrase.  It  is 
possible  that  the  verse  arose,  as  Toy  suggests,  from  the  expansion 
of  the  marginal  notes  '  get  wisdom  and  get  understanding.'  The 
verse  is  not  found  in  the  LXX  at  all,  so  that  there  is  much  ground 
for  its  omission. 

8.  Exalt.     The  sense  of  the  word  here  is  rather  '  prize.' 

9.  crown  of  beanty.  Cf.  Ecclus.  vi.  29-31  ;  also  i.  9  above, 
and  the  note  there. 

12.  Cf.  Job  xviii.  7  and  the  note  on  that  verse  in  the  Cambridge 
Bible. 

16.  By  a  very  strong  figure  of  speech  the  writer  reverses  the 
common  idea  of  the  peaceful  sleep  of  innocence  for  that  of  the 
sleep    of  evil-doers,  who  are  supposed   to    be   so    eager   in    the 


46  THE  PROVERBS  4.  17-23 

17  For  they  eat  the  bread  of  wickedness, 
And  drink  the  wine  of  violence. 

18  But  the  path  of  the  righteous  is  as  ''^the  shining  light, 
That  shineth  more  and  more  unto  the  perfect  day. 

19  The  way  of  the  wicked  is  as  darkness  : 
They  know  not  at  what  they  stumble. 

20  My  son,  attend  to  my  words ; 
Incline  thine  ear  unto  my  sayings. 

21  Let  them  not  depart  from  thine  eyes ; 
Keep  them  in  the  midst  of  thine  heart. 

22  For  they  are  life  unto  those  that  find  them, 
And  health  to  all  their  flesh. 

23  Keep  thy  heart  ^  with  all  diligence ; 

*  Or,  the  light  of  dawn 

•^  Or,  above  all  that  thou  guardest 

pursuit   of  wickedness  that   they  actually   are    unable   to   sleep 
unless  they  have  done  some  evil  deed. 

17.  the  bread  of  wickedness.  This  may  either  mean  that 
wickedness  constitutes  the  food  and  drink  of  such  men  or  that 
they  acquire  their  wealth  by  evil  practices.  The  former  is  more 
probable. 

18.  Toy  inverts  the  order  of  the  verses  18  and  19,  as  the 
latter  is  most  closely  connected  with  verse  17,  and,  we  might 
also  add,  that  the  better  close  thus  given  to  the  section  favours 
the  inversion. 

the  shining'  lig'ht.  The  word  thus  rendered  seems  to  mean 
simply  brightness,  and  there  is  no  sufficient  justification  for  the 
rendering  '  dawn,'  given  in  the  margin. 

the  perfect  day.  The  exact  meaning  of  this  expression  is 
also  uncertain,  but,  on  the  whole,  the  probability  is  in  favour  of 
its  meaning  '  noontide.' 

21.  Let  them  not  depart.  The  LXX  has  an  interesting 
translation  here,  '  In  order  that  thy  fountains  fail  not,  guard 
them  in  the  heart,'  the  reference  being  to  the  necessity  of  pre- 
serving springs  with  the  utmost  diligence  (cf.  Song  of  Songs  iv. 
12).  There  can  be  no  doubt,  however,  that  the  meaning  of  the 
existing  Hebrew  is  correctly  represented  by  our  version. 

22.  all  their  flesh.  This  signifies  'their  whole  being'  (cf. 
iii.  8,  and  note). 

j-i  .  with  all  dilig'ence,  that  is,  *  with  all  possible  vigilance.' 


THE    PROVERBS  4.  24—5.  2  47 

For  out  of  it  are  the  Issues  of  life. 

Put  away  from  thee  a  froward  mouth,  24 

And  perverse  lips  put  far  from  thee. 

Let  thine  eyes  look  right  on,  25 

And  let  thine  eyelids  look  straight  before  thee. 

^  Make  level  the  path  of  thy  feet,  26 

And  let  all  thy  ways  be  ^  established. 

Turn  not  to  the  right  hand  nor  to  the  left :  27 

Remove  thy  foot  from  evil. 

My  son,  attend  unto  my  wisdom  ;  5 

Incline  thine  ear  to  my  understanding  : 

That  thou  mayest  preserve  discretion,  2 

"^  Or,  Weigh  carefully  ^  Or,  ordered  aright 


issues  seems  to  mean  here  'origins.'  The  heart,  as  we 
have  seen,  was  used  as  equivalent  to  our  word  '  brain ' ;  therefore 
the  meaning  is  that  spiritual  life  finds  its  source  in  a  true  grasp 
of,  and  obedience  to,  Divine  precepts. 

25.  eyelids  is  here  put  metaphorically  for  'gaze.'  When  a 
man's  gaze  is  fixed  intently  upon  a  goal  his  eyelids  are  naturally 
immovable. 

After  verse  27  the  LXX  inserts  two  verses,  '  For  the  ways  of 
the  right  hand  God  knoweth,  but  crooked  are  those  of  the  left, 
and  He  will  make  straight  thy  paths,  and  guide  thy  goings  in 
peace.'  It  is  impossible  to  decide  whether  these  words  ever  had 
any  Hebrew  original,  or,  as  some  have  supposed,  are  the  work 
of  a  Christian  scribe  who  had  in  mind  the  idea  of  the  '  two  ways  ' 
which  was  so  familiar  a  conception  in  early  Christian  literature 
(cf.  'The  Teaching  of  the  Twelve,'  c.  i). 

V.  1.  my  wisdom.  It  is  noteworthy  that  never  elsewhere  is 
the  personal  possessive  pronoun  used  with  '  wisdom '  and  '  under- 
standing,' and  this  fact,  coupled  with  the  two  further  considera- 
tions that  the  meaning  of  verse  2  is  not  clear,  and  that  there  is 
no  link  of  connexion  with  verse  3,  leads  to  the  conclusion  that 
there  is  some  original  corruption  of  the  Hebrew  text.  Perhaps  a 
line  has  been  omitted  at  the  end  of  verse  2  to  the  effect  *  that 
they  may  keep  thee  from  the  strange  woman '  ;  but  it  is  not  now 
possible  to  reconstruct  the  passage,  and  the  versions  do  not 
help  us. 


4«  THE    PROVERBS  5.  3-8 

And  that  thy  h'ps  may  keep  knowledge. 

3  For  the  Hps  of  a  strange  woman  drop  honey, 
And  her  mouth  is  smoother  than  oil : 

4  But  her  latter  end  is  bitter  as  wormwood, 
Sharp  as  a  two-edged  sword. 

5  Her  feet  go  down  to  death  ; 
Her  steps  take  hold  on  ^'  Sheol ; 

6  I'So  that  she  findeth  not  the  level  path  of  life : 
Her  ways  are  unstable  ami  c  she  knoweth  ?V  not, 

7  Now  therefore,  mjy  sons,  hearken  unto  me, 
And  depart  not  from  the  words  of  my  mouth. 

8  Remove  thy  way  far  from  her, 

And  come  not  nigh  the  door  of  her  house : 

'^  Or,  //ie  grave 

^  Or,  Lest  thou  find  the  level,  (yc.     Or,  Lest  thou  weigh  carefully 
the  path  of  life 

'^  Or,  thou  canst  not  know  them 


3.  mouth.  This  is  literally  '  palate,'  and  is  undoubtedly  used 
figuratively  for  speech,  as  in  chap,  vii  the  woman  is  pictured  as 
a  mistress  of  cajoling  words. 

4.  her  latter  end — that  is,  the  final  outcome  of  association  with 
her,  the  word  always  implying  *  final  judgement.' 

wormwood.  The  plant  thus  designated  it  is  impossible  to 
identify  with  certaint}',  though  several  species  of  it  are  said  to 
be  found  in  Palestine.  To  the  Hebrews  the  idea  of  bitterness  and 
poison  w^ere  largely  synonymous,  and  there  is  no  doubt  that  here 
the  double  elements  of  unpleasantness  and  fatal  results  are  com- 
bined (cf.  Lev.  viii.  10,  ii\ 

5.  Cf.  ii.  18.  This  verse  is  quoted  by  Bunyan  in  his  account 
of  Madam  Wanton's  assault  on  Faithful, 

6.  The  Hebre^v  is  not  quite  clear,  but  our  version  represents 
the  meaning  with  sufficient  accuracy.  The  verse  is  obviously  a 
contrast  to  iv.  26. 

This  chapter  is  also  quoted  (with  Ecclus.  xxvi)  in  Burton's 
Anatoniy  of  Melancholy,  iii.  2.  5.  3,  where  the  whole  passage  is 
very  striking. 

7.  sons.  So  the  Hebrew  reads,  but  almost  certainly  in  error, 
as  the  address  continues  in  the  singular,  and  the  versions  all  so 
read  it. 


THE   PROVERBS  5.  9-15  49 

Lest  thou  give  thine  honour  unto  others,  9 

And  thy  years  unto  the  cruel : 

Lest  strangers  be  filled  with  thy  '"^  strength  ;  10 

And  thy  labours  be  in  the  house  of  an  alien  ; 

And  thou  ^^  mourn  at  thy  latter  end,  " 

When  thy  flesh  and  thy  body  are  consumed 

And  say,  How  have  I  hated  instruction,  12 

And  my  heart  despised  reproof; 

Neither  have  I  obeyed  the  voice  of  my  teachers,  13 

Nor  inclined  mine  ear  to  them  that  instructed  me  ! 

I  was  well  nigh  in  all  evil  H 

In  the  midst  of  the  congregation  and  assembly. 

Drink  waters  out  of  thine  own  cistern,  15 

*  Or,  wealth  ^  Or,  groan 


9-11.  These  verses  state  the  results  of  such  evil  courses,  and 
\vc  need  not  seek  closely  to  identify  each  point.  Suffice  it  to  say 
that  those  who  are  to  reap  the  reward  are  the  temptress  and  her 
associates,  and  that  in  the  first  instance  the  folly  of  such  courses 
of  life  is  insisted  upon.  A  man  loses  his  wealth,  his  social 
position,  and  everything  that  is  worth  having  in  life  (cf.  Hogarth's 
wonderful  series  of  pictures,  'The  Rake's  Progress'). 

11.  thy  flesh  and  thy  body.  This  combination  may  signify 
the  whole  personality'^,  and  may  not  be  confined,  as  many  suppose, 
to  the  physical  results  of  such  conduct. 

13.  '  Here,  as  elsewhere  in  the  book,  it  seems  to  be  assumed 
that  more  or  less  organized  schemes  of  moral  instruction  for 
young  men  existed — incipient  universities,  such  as  appear  in  the 
second  century  b.  c' — Toy, 

14.  I  was  well  nigh.  The  thought  of  the  verse  is  apparently 
the  sudden  realization  of  the  man  that  he  was  standing  upon  the 
brink  of  a  precipice,  and  that  he  had  just  escaped  censure  and 
punishment  at  the  hands  of  his  own  people.  It  is  apparent  that 
the  words  are  meant  to  be  a  technical  description  of  a  judicial 
court  (cf.  Ecclus.  xxiii.  21). 

15.  Drink  waters.  Here  the  figure  employed  is  one  which 
was  common  to  Oriental  poetry,  where  the  cistern  or  fountain 
signified  a  woman  or  wife  (cf.  Song  of  Songs  iv.  15;  Eccles.  xii.  i, 
note  ;  Isa.  li.  i).  The  general  idea  of  the  verse  is  that  sufficient 
pleasure  should  be  found  in  the  hallowed  intercourse  of  marriage. 

£ 


50  THE   PROVERBS  5.  16-22 

And  running  waters  out  of  thine  own  well. 

16  '"^Should  thy  springs  be  dispersed  abroad, 
And  rivers  of  water  in  the  streets  ? 

1 7  Let  them  be  for  thyself  alone, 
And  not  for  strangers  with  thee. 

18  Let  thy  fountain  be  blessed  ; 

And  rejoice  in  the  wife  of  thy  youth. 

19  As  a.  loving  hind  and  a  pleasant  doe, 
Let  her  breasts  satisfy  thee  at  all  times ; 
And  ^  be  thou  ravished  always  with  her  love. 

20  For  why  shouldest   thou,   my  son,   ^  be  ravished   with 

a  strange  woman, 
And  embrace  the  bosom  of  a  stranger  ? 

21  For  the  ways  of  man  are  before  the  eyes  of  the  Lord, 
And  he  ^  maketh  level  all  his  paths. 

22  His  own  iniquities  shall  take  the  wicked. 

And  he  shall  be  holden  with  the  cords  of  his  sin. 

*  Or,  Lcf  ^  Heb.  Go  astray.  ^  Or,  weigheth  carefully 


16.  Should  thy  spring's.  Here  the  figure  is  continued  under 
the  idea  of  contrast  ;  the  fountain  that  is  a  man's  own  possession 
should  be  kept  to  himself,  and  he  should  have  no  reason  to  long 
for  others. 

18.  blessed.  A  very  slight  alteration  of  the  original  permits  the 
translation  of  the  LXX,  '  thine  only,'  which  gives  a  better  sense. 

the  wife  of  thy  youth.  Early  marriage  was  a  practice  among 
the  Jews,  and  was  probably  in  itself  advocated  by  the  sages  as  a 
safeguard  against  immorality. 

19.  loving  hind.  Such  comparisons  are  frequent  in  Oriental 
poetry  (see  Dalman  passim),  though  it  is  noteworthy  that  this  is 
the  only  place  in  the  O.  T.  where  a  woman  is  compared  for  beauty 
to  any  animal. 

doe  is  perhaps  the  female  wild  goat,  though  '  gazelle '  is  also 
possible. 

21.  maketh  level.  Here  probably  'weighs,'  that  is,  'reckons 
up  the  value  of.' 

22.  Bunyan  pictures  the  man  who  was  cast  in  at  the  door  on 
the  side  of  the  hill  'aa  being  bound  with  these  cords.' 


THE   PROVERBS  5.  33—6.  i  51 

He  shall  die  for  lack  of  instruction  ;  33 

And  in  the  greatness  of  his  folly  he  shall  go  astray. 

My  son,  if  thou  art  become  surety  for  thy  neighbour,         6 
If  thou  hast  stricken  ^  thy  hands  for  a  stranger, 
*  Or,  thy  hand  with  a  strangey 

Chap.  vi.  In  the  first  nineteen  verses  of  this  chapter  are  given 
three  special  illustrations  of  folly.  In  the  matter  of  suretyship, 
of  the  life  of  the  sluggard,  and  of  the  manners  of  the  worthless 
person.  Thereafter  the  writer  returns,  verse  24  ff.,  to  the  subject  of 
sexual  immoralit}',  and  leads  up  to  the  dramatic  description  of 
that  particular  form  of  vice  which  fills  the  seventh  chapter. 

1.  sixroty.  The  practice  of  being  surety  for  a  friend,  and  the 
folly  entailed  by  that  risk,  is  a  frequent  subject  of  warning  in  this 
book,  and  the  passage  that  deals  with  it  most  fully  is  this  one 
(cf.  also  xi.  15,  xvii.  i8,  xx.  i6,  xxii.  26,  27,  xxvii.  13).  The 
practice  seems  to  have  grown  up  in  post-exilic  Judaism,  as  all 
references  to  it  are  found  in  the  later  literature.  It  may  have 
been  learned  from  contact  with  the  civilizations  of  Persia  and 
Greece.  The  Book  of  Proverbs  reflects  the  horror  that  was  felt 
at  the  practice,  when  it  was  comparatively  a  novelty,  because  the 
later  Book  of  Ecclus.  deals  with  it  in  a  more  worldly-wise  manner 
Ccf.  Ecclus.  viii.  13,  »  Be  not  surety  above  thy  power  ;  and  if  thou 
be  surety,  take  thought  as  one  that  will  have  to  pay ')  and  inxxix. 
14-20  the  practice  is  praised  as  a  sign  of  neighbourliness,  though 
verse  18  is  not  silent  about  its  risks  and  penalties.  Experience 
teaches  us  the  general  wisdom  of  the  counsel  here  given,  as  men 
are  frequently  tempted  in  a  moment  of  thoughtless  generosity  to 
put  their  hand  to  bonds  whose  claims  they  are  not  able  to  meet 
when  called  upon  to  do  so.  The  word  here  translated  '  surety,' 
viz.  arrhabon,  was  probably  of  Phoenician  origin,  and  entered  not 
only  into  Hebrew  but  into  Greek,  and  is  familiar  in  Paul's  epistle 
under  the  translation  '  earnest '  (cf.  Eph.  L  14).  It  passed  thence 
into  Latin,  where  in  a  shortened  form  it  became  the  regular  term 
for  the  portion  of  the  price  paid  beforehand  as  the  seal  of  a  con- 
tract, and  is  now  found  in  dialectic  English  and  in  Scotch,  in  the 
forms  of  'earls-penny'  and  'arles,'  as  the  small  proportion  of 
wages  given  to  a  servant  on  engagement.  As  an  interesting 
literary  study  of  the  risks  of  suretyship,  see  Shakespeare's 
Merchant  of  Venice. 

striken  thy  hands.  As  an  instance  of  this  practice  see 
2  Kings  X.  15. 

stranger.  This  fails  to  give  the  proper  meaning  of  the 
original,  which  should  really  be   'another,'   and  is    more  nearly 

£    2 


52  THE   PROVERBS  6.  2-7 

a  Thou  art  snared  with  the  words  of  thy  mouth, 
Thou  art  taken  with  the  words  of  thy  mouth. 

3  Do  this  now,  my  son,  and  dehver  thyself, 

Seeing  thou  art  come  into  the  hand  of  thy  neighbour ; 
Go,  a  humble  thyself,  and  importune  thy  neighbour. 

4  Give  not  sleep  to  thine  eyes, 
Nor  slumber  to  thine  eyelids. 

5  Deliver  thyself  as  a  ^  roe  from  the  hand  of  the  hunter^ 
And  as  a  bird  from  the  hand  of  the  fowler. 

6  Go  to  the  ant,  thou  sluggard  ; 
Consider  her  ways,  and  be  wise : 

7  Which  having  no  c  chief, 
Overseer^  or  ruler, 

*  Or,  bestir  ^  Or,  gazelle  ^  Or,  judge 

synonymous  w^ith  'neighbour'   than   contrasted  with    it,  as  the 
English  suggests. 

3.  humble  thyself.  This  should  rather  be  *  bestir  thyself.^ 
There  is  need  for  urgency,  as  in  the  similar  counsel  given  by  our 
Lord  in  Matt.  v.  25. 

importune.  This,  again,  is  hardly  strong  enough.  *  Besiege' 
more  nearly  represents  the  real  meaning. 

5.  For  the  figure,  cf.  Ps.  cxxiv.  7. 
■    6.  There  is  a  close  parallel  to  this  section  in  xxiv.  30-34,  though 
there  no  mention  of  the  ant  is  made.     Both  passages  conclude 
with  the  words  found  in  verses  10  and  11,  which  may  probably 
have  been  a  well-known  proverb. 

ant.  These  insects  were  much  referred  to  by  the  sages  of 
the  ancient  world  as  examples  of  foresight  and  industry.  Greek 
writers  like  Plutarch  and  Aristotle  mention  them,  as  well  as 
Indian,  Syrian,  Persian,  and  Chinese  authors  (cf.  Malan's  Proverbs^ 
vol.  i,  pp.  290-300).  The  LXX  adds  a  parallel  passage  here  on  the 
bee,  and  several  of  the  Christian  fathers  (e.g.  Clement  of  Alexandria, 
Strom,  i.  6)  quote  it  in  this  form.  As  readers  of  Bunyan  will 
remember,  it  is  with  this  verse  that  Christian  was  awakened  as 
he  lay  asleep  in  the  arbour. 

7.  chief.  Aristotle  {De  Am'm.  i.  i,  11)  says  they  had  no 
government ;  but  later  authorities  speak  of  their  leaders,  and 
modern  scientific  investigation  credits  them  with  an  elaborate 
social  organization. 


THE   PROVERBS  G.  8-12  53 

Provideth  "her  meat  in  the  summer,  s 

And  gathereth  her  food  in  the  harvest. 
How  long  wilt  thou  ^  sleep,  O  sluggard  ?  9 

When  wilt  thou  arise  out  of  thy  sleep  ? 
Vef  a  little  sleep,  a  little  slumber,  i< 

A  little  folding  of  the  hands  to  »  sleep : 
So  shall  thy  poverty  come  as  a  ^  robber,  i 

And  thy  want  as  ^  an  armed  man. 

A  worthless  person,  a  man  of  iniquity ;  i: 

He  walketh  with  a  froward  mouth  ; 

*  Heb.  lie  down.  ^  Or,  rover 

•^  Heb.  a  tiian  with  a  sJiield. 


8.  summer.  This  is  not  to  be  taken  as  referring  to  one  season, 
while  the  harvest  of  the  next  clause  refers  to  another,  but  they  are 
simply  double  statements  of  the  same  fact,  and  refer  to  the  same 
season.  The  addition  has  more  that  is  akin  to  Greek  thought  than 
to  Hebrew,  and  runs,  in  part,  thus  :  '  Go  to  the  bee  and  learn  how 
diligent  she  is  and  how  seriously  she  does  her  work  .  .  .  though 
feeble  in  body,  by  honouring  wisdom,  she  obtains  distinction.' 

10.  folding  of  the  hands.  Cf.  Eccles.  iv.  5.  The  idea  is  the 
elaborate  and  determined  preparation  for  a  siesta. 

11.  as  a  robljcr.  This  presents  to  us  the  stealthy  and  unex- 
pected approach  or  ambush  of  the  trained  highwayman.  Instead  of 
*  armed  man  '  the  LXX  has  •  swift  runner,'  and  it,  as  well  as  tlie 
Vulgate,  has  a  curious  addition,  which  may  probably  have  been 
an  attempt  to  provide  a  pleasing  ending  to  the  paragraph  :  '  But  if 
thou  be  diligent,  thy  harvest  will  come  as  a  fountain,  and  want 
will  depart  as  a  bad  runner.' 

12.  A  worthless  person.  Literally,  'a  man  of  Belial,'  This 
strange  and  difficult  phrase  occurs  in  two  other  passages  in  this 
book,  namel}',  xvi.  27,  and  xix.  28.  It  is  generally  taken  as 
equivalent  to  '  worthlessness,'  but  the  derivation  is  uncertain  :  and 
another  probable  one  is  that  the  word  Belial  does  not  mean  '  no 
profit,*  as  this  suggests,  but  rather  'no  rising  up.'  Apart,  how- 
ever, from  its  derivative  meaning,  there  is  the  curious  use  of  the 
word  as  a  proper  name,  and  some  suppose  it  to  have  been  the 
designation  of  a  deity  of  the  underworld  (see  Ps.  xviii.  4  R.V. 
mg.),  and  that  hence  the  title  was  applied  at  a  later  time  to  the 
Antichrist  (see  2  Cor.  vi.  15,  and  the  Asceusioii  of  Is.  iii.  23  to 
iv.  13).     In  any  case  the  phrase  must  signify  men  of  vile  conduct. 


54  THE   PROVERBS  G.  r.v2i 

13  He  winketh  with  his  eyes,  he  ^speaketh  with  his  feet, 

He  ^  maketh  signs  with  his  fingers  ; 

14  Fiowardness  is  in  his  heart,  he  deviseth  evil  continually  ; 
He  c  soweth  discord. 

15  Therefore  shall  his  calamity  come  suddenly ; 

On  a  sudden  shall  he  be  broken,  and  that  without  remedy. 

16  There  be  six  things  which  the  Lord  hateth ; 
Yea,  seven  which  are  an  abomination  ^^  unto  him  : 

17  Haughty  eyes,  a  lying  tongue, 

And  hands  that  shed  innocent  blood  ; 

18  An  heart  that  deviseth  wicked  imaginations, 
Feet  that  be  swift  in  running  to  mischief; 

19  A  false  witness  that  ©uttereth  lies. 

And  he  that  ^  soweth  discord  among  brethren. 

20  My  son,  keep  the  commandment  of  thy  father. 
And  forsake  not  the  flaw  of  thy  mother  : 

21  Bind  them  continually  upon  thine  heart, 

*  Or,  sJntffleth  ^  Or,  teacheth  <=  Heb.  letteth  loose. 

^  Heb.  of  his  soul.       ®  Heb.  breatheth  out.    '  Or,  teaching 

13.  He  winketh  witli  his  eyes.  Cf.  Ecclus.  xxvii.  22,  and  also 
an  Arabic  saying  quoted  by  Delitzsch  :  '  O  God,  pardon  us  the 
culpable  winking  of  the  eye ' ;  and  Malan  quotes  from  the  institutes 
of  Manu  (an  Indian  work)  a  very  appropriate  parallel :  '  Beware 
of  having  nimble  hands  and  movable  feet,  a  winking  e3'e,  of 
being  crooked  in  thy  wa3-s,  of  having  a  voluble  tongue,  and 
of  being  clever  at  doing  mischief  to  others.' 

speaketh.  Rather  '  scrapes,'  or  '  shuffles, '  the  idea  apparently 
being  to  make  a  sign  to  his  confederates.  The  LXX  interprets  by 
'■  makes  signs.' 

16.  There  be  six.  The  form  of  the  comparison  here  is  that 
which  occurs  again  in  chap,  xxx,  and  is  a  merely  rhetorical  way 
of  stating  something  indefinite,  that  is,  the  list  is  not  supposed  to 
be  exhausted.  It  is  probably  not  original  to  the  passage  here,  but 
has  been  inserted  hy  a  later  hand  as  appropriate  to  what  precedes. 
These  numerical  enumerations  appear  to  have  been  a  popular  form 
of  siatemcnt  for  truths  that  it  was  desired  to  memorize. 

20,  21.  Cf.  i.  8  and  iii.  3. 


THE   PROVERBS  G.  22-36  55 

Tie  them  about  thy  neck. 

When  thou  walkest,  it  shall  lead  thee ;  22 

When  thou  "•  sleepest,  it  shall  watch  over  thee  ; 
And  when  thou  awakest,  it  shall  talk  with  thee. 
For  ^  the  commandment  is  a  lamp  ;  and  ^  the  law  is  light ;  23 
And  reproofs  of  instruction  are  the  way  of  life  : 
To  keep  thee  from  the  evil  woman,  24 

From  the  flattery  of  the  stranger's  tongue. 
Lust  not  after  her  beauty  in  thine  heart ;  25 

Neither  let  her  take  thee  with  her  eyelids. 
For  on  account  of  a  whorish  woman  a  mati  is  brought  to  26 
a  piece  of  bread  : 

*  Heb.  liest  down.  "^  Or,  their  commandment 

^  Or,  their  teaching 

22.  It  will  be  noticed  that  this  verse  falls  into  three  clauses, 
which  shows  that  it  is  irregular  in  construction,  and  either  the 
last  clause  should  be  omitted  or  we  have  to  assume  that  a  clause 
has  been  lost.  Toy  places  verse  23  before  verse  22,  and  under- 
stands wisdom  as  the  subject  in  the  latter,  presuming  that  perhaps 
some  clause  that  introduced  wisdom  has  been  dropped. 

23.  the  law.  The  reading  of  the  Vulgate  is  memorable  in  its 
striking  apposition  of  the  two  words,  lex^  lux. 

24.  evil  woman.  The  slightest  alteration  of  the  Hebrew  would 
give  the  meaning  *  wife  of  another/  and  the  LXX  has  '  married 
woman.'  As  the  sin  of  adultery  is  that  most  generally  dealt 
with  in  these  sections,  this  is  probably  correct. 

25.  lust.  Cf.  Matt.  v.  28,  where  it  is  possible  our  Lord  had 
this  verse  in  mind. 

26.  on  account  of.  This  is  not  the  correct  meaning  of  the 
Hebrew  preposition,  and,  as  will  be  noticed,  several  words  have 
to  be  introduced  in  order  to  make  sense.  The  real  meaning  is 
'  in  exchange  for,'  which  would  mean  that  a  harlot's  hire  is  a  loaf 
of  bread,  while  one  pays  for  an  adulteress  with  his  life.  A  slight 
change  of  the  Hebrew  verb  would  give  the  same  word  in  each 
verse,  thus  :  *  A  harlot  hunts  for  a  piece  of  bread,  but  the  adulteress 
hunts  for  the  precious  life.'  It  is  in  agreement  with  the  general 
view  of  Hebrew  ethics  that  adultery  was  reckoned  a  greater  sin 
than  irregular  sexual  intercourse.  There  remains  a  further 
question,  however,  with  regard  to  this  verse,  as  to  whether  both 
clauses  do  not  refer  to  the  same  woman,  in  which  case  it  would 
only  be  a  rhetorical  intensification  of  the  warning. 


56  THE    PROVERBS  G.  27-34 

And  ^  the  adulteress  hunteth  for  the  precious  life. 

27  Can  a  man  take  fire  in  his  bosom, 
And  his  clothes  not  be  burned  ? 

28  Or  can  one  walk  upon  hot  coals, 
And  his  feet  not  be  scorched  ? 

29  So  he  that  goeth  in  to  his  neighbour's  wife ; 
Whosoever  toucheth  her  shall  not  be  ^^  unpunished. 

?.o  Men  do  not  despise  a  thief,  if  he  steal 
To  satisfy  his  soul  when  he  is  hungry  : 

31  But  if  he  be  found,  he  shall  restore  sevenfold ; 
He  shall  give  all  the  substance  of  his  house. 

32  He  that  committeth  adultery  with  a  woman  is  void  of 

c  understanding : 
He  doeth  it  that  would  destroy  his  own  soul. 

33  Wounds  and  dishonour  shall  he  get ; 
And  his  reproach  shall  not  be  wiped  away. 

34  For  jealousy  is  the  rage  of  a  man  ; 

'^  Heb.  a  man-s  wife.  ^  Heb.  held  innocent.  *=  Heb.  heart. 

30.  Men  do  not  despise.  This  translation  makes  the  meaning 
difficult  to  understand.  The  ordinary  explanation  is  that  a  thief  is 
not  despised  if  he  has  hunger  as  the  excuse  for  his  theft :  but  is  that 
true  ?  And  certainly  there  cannot  be  adduced  any  evidence  that  the 
Hebrews  ever  took  so  lenient  a  view  of  the  matter.  It  seems 
better,  therefore,  to  translate  as  a  query,  *  Do  not  men  despise?  ' 

31.  sevenfold.  According  to  Exod.  xxii.  i,  fivefold  was  the 
highest  legal  limit  of  restitution.  It  may  be,  however,  that  later 
laws  required  a  larger  payment,  but  it  is  more  likely  that  the 
sevenfold  here  is  merely  a  round  number  meaning  ample  (cf.  Ps. 
Ixxix.  12  ;  Matt,  xviii.  22). 

32.  destroy  his  own  soul  is  simply  '  destroj's  himself.'  As 
compared  with  the  thief,  he  is  a  greater  fool. 

34.  jealousy.  This,  of  course,  refers  to  the  jealousy  of  the 
husband  who  has  been  deceived.  Ihc  whole  force  of  the  restraint 
of  an  adulterer  seems  to  us  to  be  put  on  very  low  grou;id  (cf. 
Ecclus.  xxiii.  21),  as  nothing  more  than  self-interest  is  appealed 
to,  and  especially  is  there  no  recognition  of  the  woman's  moral 
degradation.  She  is  regarded  throughout  as  only  the  evil  temptress 
for  whom  not  a  good  word  is  spoken.     This  attitude  waS;  of  course, 


THE   PROVERBS  G.  35—7.  5  57 

And  he  will  not  spare  in  the  day  of  vengeance. 

He  will  not  regard  any  ransom  ;  35 

Neither  will  he  rest  content,  though  thou  givest  many  gifts. 

My  son,  keep  my  words,  7 

And  lay  up  my  commandments  with  thee. 

Keep  my  commandments  and  live  ;  2 

And  my  ^  law  as  the  apple  of  thine  eye. 

Bind  them  upon  thy  fingers ;  3 

Write  them  upon  the  table  of  thine  heart. 

Say  unto  wisdom,  Thou  art  my  sister  ;  4 

And  call  understanding  f/iy  '^  kinswoman  : 

That  they  may  keep  thee  from  the  strange  woman,  5 

From  the  stranger  which  c  flattereth  with  her  words. 

'■^  Or,  teaching  ^  Ox ^  familiar  friend 

^  Heb.  niaketh  smooth  her  words, 

common  to  much  ancient  literature,  and  we  shall  come  across 
further  traces  of  it  in  this  book.  Amongst  the  Greek  authors  it 
was  Euripides  who  said  the  harshest  things  about  women. 

vii.  1.  Between  this  and  verse  2  the  LXX  introduces  the  words 
'  My  son,  fear  the  Lord,  and  thou  shalt  be  strong,  and  beside  Him 
fear  no  other,'  which  is  probably  the  addition  of  some  scribe  or 
editor  who  wished  to  introduce  an  element  of  more  distinctly 
religious  counsel.  Toy  quotes  appropriately  from  Racine,  Aihalie, 
i.  I,  *  I  fear  God,  dear  Abner,  and  have  no  other  fear.' 

2.  th,e  apple,  that  is  the  'pupil'  (cf.  Ps.  xvii.  8),  which  was 
regarded  as  a  symbol  of  the  most  precious  and  valuable  things. 

1.  Bind.  It  is  a  question  whether  this  refers  to  the  phylacteries, 
the  date  of  whose  introduction  is  uncertain,  but  may  be  anywhere 
between  250  and  100  b.  c.  (see  article,  '  Phylacteries,' i/Z)^.).  It 
is  just  possible,  therefore,  that  this  may  be  the  earliest  literar3' 
reference  to  the  practice.  On  the  other  hand,  the  words  may  refer 
to  a  signet-ring,  though  the  word  '  bind '  would  not  then  be  so 
appi;opriate. 

4.  Thou  art  iny  sister.  Here  wisdom  is  personified,  and  we 
may  assume  that  the  sage  suggests  that  a  true  attachment  to  this 
idealized  figure  will  protect  the  young  man  from  the  dangerous 
enticements  of  the  evil  women,  against  whom  he  proceeds  to 
warn  him. 

5.  strauffe  woman  is  certainly  •'  adulteress  '  here. 


58  THE   PROVERBS  7.  6-11 

6  For  at  the  window  of  my  house 

I  looked  forth  through  my  lattice ; 

7  And  I  beheld  among  the  simple  ones, 
I  discerned  among  the  youths, 

A  young  man  void  of  understanding, 

8  Passing  through  the  street  near  her  corner, 
And  he  went  the  way  to  her  house ; 

9  In  the  twilight,  in  the  evening  of  the  day, 

In  the  ^  blackness  of  night  and  the  darkness. 

10  And;  behold,  there  met  him  a  woman 

With  the  attire  of  an  harlot,  and  ^  wily  of  heart. 

1 1  She  is  c  clamorous  and  wilful ; 

Her  feet  abide  not  in  her  house : 

^  Heb.  pupil  (of  the  eye),  ^  Or,  close    Heb.  guarded. 

*^  Or,  turbulent 

6.  lattice.  This  refers  to  the  familiar  Oriental  window  with 
its  frequently  elaborate  lattice-work  without  glass  that  forms 
an  effective  screen  from  the  street  though  permitting  the 
watcher  within  to  see  all  that  is  going  on  without  (cf.  HDB. 
*  House,'  and  Mackie's  Bible  Manners  and  Customs,  p.  96,  for 
illustration).  The  LXX  represents  the  woman  herself  as  being 
at  the  window,  but  this,  of  course,  is  not  in  agreement  with 
verse  10. 

8.  her  corner.  That  is  the  corner  where  her  house  is,  for  the 
next  clause  should  be  more  general  than  our  version  makes  it, 
viz.  '  strolling  along  the  road  in  the  direction  of  her  house.'  Such 
aimless  wandering  is  discountenanced  in  Ecclus.  ix.  7. 

9.  In  the  twilight.  Note  the  powerful  poetical  descriptive- 
ness  of  this  verse,  as  if  it  would  cover  all  the  hours  of  darkness. 

10.  the  attire.  Here  the  married  woman  is  supposed  to  have 
dressed  herself  like  a  harlot,  though,  as  we  have  already  seen,  it 
is  uncertain  whether  any  special  dress  distinguished  the  class. 

wily.  The  meaning  is  rather  uncertain,  but  it  is  derived 
from  a  root  which  means  secret,  so  that  probably  the  translation 
is  sufficiently  accurate. 

11.  clamorous  and  wilful.  Perhaps  best  translated,  as  Toy 
does,  '  boisterous  and  gadabout.'  In  Ecclus.  xxvi.  10  it  is  part  of 
a  father's  duty  to  keep  a  daughter  from  wandering  as  she  will, 
but  Song  of  Songs  iii.  2  shows  us  that  a  woman's  liberty  even  after 
nightfall  was  not  generally  curtailed. 


THE   PROVERBS  7.  12-19  59 

Now  she  is  in  the  streets,  now  in  the  broad  places,  12 

And  lieth  in  wait  at  every  corner. 

So  she  caught  him,  and  kissed  him,  13 

^And  with  an  impudent  face  she  said  unto  him ; 

Sacrifices  of  peace  offerings  ^are  with  me  ;  14 

This  day  have  I  paid  my  vows. 

Therefore  came  I  forth  to  meet  thee,  15 

Diligently  to  seek  thy  face,  and  I  have  found  thee. 

I  have  spread  my  couch  with  ^carpets  of  tapestry,  16 

With  striped  cloths  of  the  yarn  of  Egypt. 

I  have  ^  perfumed  my  bed  17 

With  myrrh,  aloes,  and  cinnamon. 

Come,  let  us  take  our  fill  of  love  until  the  morning  ;  18 

Let  us  solace  ourselves  with  loves. 

For  the  goodman  is  not  at  home,  19 

*  Heb.  She  hardened  her  face,  and  said. 

^^Or,  were  due  from  me  ^  Or,  cushions  ^  Or,  sprinkled 

13.  So  she  caught  him.  The  verbs  in  this  verse  should  be  in 
the  present  tense,  v^hich  adds  to  the  dramatic  and  vivid  power  of 
the  scene. 

with  an  impudent  face.     Better  *  with  wanton  look.' 

14.  Sacrifices.  The  term  here  employed  designates  the  peace 
offerings  (see  Lev.  vii.  ii,  12),  from  which  passage  it  will  be  seen 
that  they  provided  an  ample  entertainment  for  a  feast.  The  point 
of  saying  '  this  day*  is,  as  the  passage  in  Leviticus  indicates,  that 
the  food  had  to  be  consumed  on  the  same  day  on  which  the 
offering  was  made.  It  is  a  terrible  irony  in  the  statement  that  this 
woman  turns  the  religious  sacrifice  into  the  elements  of  a  sinful 
orgy. 

15.  Therefore.  That  is,  inasmuch  as  she  is  well  provided  with 
material  for  entertainment. 

16.  carpets.  The  word  only  occurs  again  in  xxxi.  22,  and 
probably  means  either  '  coverlets  '  or  '  cushions.'  The  words  '  of 
tapestry  '  are  an  unauthorized  addition. 

17.  I  have  perfumed.  Cf.  Song  of  Songs  iv.  14.  This  is 
a  practice  of  a  later  and  luxurious  age,  as  the  perfumes  here 
named  are  only  found  mentioned  in  post-exilic  books. 

19.  gfoodman.  This  may  be  a  somewhat  slighting  reference  to 
her  husband,  though  the  Hebrew  is  simply  '  the  man.' 


6b  THE    PROVERBS  7.  20-23 

He  is  gone  a  long  journey  : 
2c  He  hath  taken  a  bag  of  money  with  him  ; 

He  will  come  home  at  the  full  moon. 
2  1  With  her  much  fair  speech  she  causeth  him  to  yield, 

With  the  flattering  of  her  lips  she  forceth  him  away. 

22  He  goeth  after  her  *  straightway, 
As  an  ox  goeth  to  the  slaughter, 

Or  as  ^  fetters  to  the  correction  of  the  fool ; 

23  Till  an  arrow  strike  through  his  liver ; 

^  Heb.  suddenly. 

^  Or,  one  m  fetters    The  text  is  probably  corrupt. 

20.  full  moon.  That  is  the  next  feast,  probably  a  fortnight 
later  than  the  scene  here  indicated. 

21.  forceth  him  away.  Literally',  'carries  him  off,'  that  is, 
'seduces  him.'  The  verbs  in  both  clauses  are  used  in  other 
passages  of  the  O.  T.  for  the  leading  away  of  Israel  after  other 
gods. 

22.  straightway,  or,  with  the  margin,  'suddenly,'  does  not 
make  a  very  good  sense,  seeing  that  the  description  has  spoken  of 
a  long  persuasion  as  being  requisite  ;  so  that  it  is  better  to  follow 
the  LXX  here,  and  render  'enticed,'  or  'persuaded.' 

as  fetters.  This  clause,  as  it  now  stands,  gives  no  clear 
meaning.  The  word  rendered  'fetters'  only  occurs  again  in  Isa. 
iii.  18,  for  'anklets.'  It  appears  as  if  the  text  is  corrupt,  for  the 
I. XX  and  other  versions  render  'as  a  dog  to  bonds.'  By  a  slig'nt 
alteration  of  the  Hebrew,  Toy  secures  the  meaning  'as  a  calf  that 
is  led  to  the  stall.'  The  most  that  can  be  said  is  that  some  such 
comparison  to  the  unresisting  movement  of  a  beast  to  its  destruc- 
tion is  meant. 

23.  Till  an  arrow.  Here,  again,  it  appears  that  some  original 
corruption  of  the  text  must  be  supposed.  The  LXX  and  other 
versions  read,  '  as  a  stag  shot  in  the  liver  with  an  arrow,'  as  these 
have  understood  the  word  rendered  '  fool '  in  the  previous  verse 
to  be  the  word  for  '  stag.' 

liver  occurs  again  in  Lam.  ii.  11  as  the  seat  of  life  '^cf.  Job 
x.i.  13^,  an  idea  that  was  common  in  Babylonian  and  Assyrian 
writings.  See  article  'Liver 'in  Eric.  Bib.  The  word  is  almost 
identical  with  the  Hebrew  word  for  'glory,'  and  in  several 
passages  in  the  Psalms  it  should  probably  be  read  instead  of  that 
word  (cf,  Ps.  vii.  5  ;  xvi,  9,  &c.\  Further,  many  commentators 
put  this  clause  last  in  the  verse,  and  make  the  whole  verse  refer 
to  the  foolishness  and  destruction  of  the  bird. 


THE   PROVERBS  7.  24-8.  4  61 

As  a  bird  hasteth  to  the  snare, 

And  knoweth  not  that  it  is  for  his  hfe. 

Now  therefore,  my  sons,  hearken  unto  me,  24 

And  attend  to  the  words  of  my  mouth. 

Let  not  thine  heart  decHne  to  her  ways,  2^:, 

Go  not  astray  in  her  paths. 

For  she  hath  cast  down  many  wounded :  a"^ 

Yea,  all  her  slain  are  a  mighty  host. 

Her  house  is  the  way  to  ^  Sheol,  27 

Going  down  to  the  chambers  of  death. 

Doth  not  wisdom  cry,  8 

And  understanding  put  forth  her  voice  ? 
In  the  top  of  high  places  by  the  way,  s 

Where  the  paths  meet,  she  standeth  ; 
Beside  the  gates,  at  the  entry  of  the  city,  3 

At  the  coming  in  at  the  doors,  she  crieth  aloud ; 
Unto  you,  O  men,  I  call ;  4 

And  my  voice  is  to  the  sons  of  men. 
*  Or,  the  grave 

27.  way.  In  the  original  this  is  plural,  and  may  probably 
signify  that  there  are  many  ways  leading  to  Sheol  that  start  from 
her  house.     Again,  the  idea  is  that  of  premature  physical  death. 

dxambers  of  death.     This  phrase  is  probably  nothing  more 
than  a  parallel  expression  for  Sheol  in  the  previous  clause. 

viii.  1.  wisdom.  To  pass  from  the  last  chapter  to  this  one  is 
like  passing  from  a  close  valley  full  of  poisonous  vapour  to  the 
brilliant  and  sunny  uplands  of  the  mountains.  The  personification 
of  wisdom  that  is  found  here  may  probably  be  based  upon  Job 
xxviii.  It  is  certainly  an  advance  upon  that  passage,  and  is  itself 
most  likely  the  foundation  of  two  later  parallels  to  be  found  in  the 
Book  of  Wisdom  vii.  8  to  viii.  21,  and  Ecclus.  i.  1-20,  xxiv. 

2.  the  top  of  high  places.  Probably  *  head  of  thoroughfares,' 
where  the  paths  meet.     Probably  simply  'in  the  streets.' 

3.  coming-  in  at  the  doors :  more  likely  the  entrance  of  the 
gates,  meaning  the  elaborate  gateways  of  the  city,  more  or  less 
like  the  double  bars  to  be  found  in  such  a  city  as  York. 


62  THE   PROVERBS  8.  5-12 

5  O  ye  simple,  understand  ^  subtilty  ; 

And,  ye  fools,  be  ye  of  an  understanding  heart. 

6  Hear,  for  I  will  speak  excellent  things ; 

And  the  opening  of  my  lips  shall  be  right  things. 

7  For  my  mouth  shall  utter  truth  ; 

And  wickedness  is  an  abomination  to  my  lips. 

8  All  the  words  of  my  mouth  ^  are  in  righteousness ; 
There  is  nothing  crooked  or  perverse  in  them. 

9  They  are  all  plain  to  him  that  understandeth, 
And  right  to  them  that  find  knowledge. 

10  Receive  my  instruction,  and  not  silver; 
And  knowledge  rather  than  choice  gold. 

1 1  For  wisdom  is  better  than  c  rubies ; 

And  all  the  things  that  may  be  desired  are  not  to  be  com- 
pared unto  her. 

12  I  wisdom  have  made  ^  subtilty  my  dwelling, 
And  find  out  ^  knowledge  and  discretion. 

*  Or,  prudence         ^  Or,  are  righteous) less         <^  See  Job  xxviii.  18. 
^  Or,  knowledge  of  witty  inventions 

5.  subtilty.     See  i.  4,  note, 
heart.     See  ii.  2  note. 

6.  excellent  tMngs.  Toy  considers  it  better  by  a  slight  change 
of  the  Hebrew  word  to  render  *  true  things.' 

7.  wickedness  is  an  alsomination.  By  a  slight  change  of  the 
Hebrew  we  obtain  the  meaning  of  the  LXX,  '  false  lips  are  an 
abomination  to  me,'  which  probably  represents  the  correct  form 
of  the  original. 

9.  plain  should  probably  rather  be  '  true,'  and,  so  rendered,  the 
verse  contains  a  very  high  ethical  principle,  the  man,  namely,  that 
is  willing  to  receive  the  truth  shall  be  at  once  able  to  recognize  it 
as  such  (cf.  John  vii.  17).  The  interesting  question  occurs  as  to 
whether  Jesus  Himself  gained  the  hint  of  the  teaching  therein 
elaborated  from  this  passage. 

11.  rubies.     See  iii.  15,  note. 

12.  made  . . .  my  dwelling.  This  expression,  if  correct,  stands 
alone,  and  a  slight  alteration  gives  the  better  meaning  '  I,  Wisdom, 
possess  intelligence.' 

find  out.     Better,  *'  come  into  possession  of.' 


THE    PROVERBS  8.  13-18  63 

The  fear  of  the  Lord  is  to  hate  evil :  13 

Pride,  and  arrogancy,  and  the  evil  way, 

x\nd  the  froward  mouth,  do  I  hate. 

Counsel  is  mine,  and  *  sound  knowledge  :  14 

I  am  understanding ;  I  have  might. 

By  me  kings  reign,  15 

x\nd  princes  decree  justice. 

By  me  ^'  princes  rule,  16 

And  nobles,  even  all  the  judges  c  of  the  earth. 

I  love  them  that  love  me  ;  17 

And  those  that  seek  me  ^  diligently  shall  find  me. 

Riches  and  honour  are  with  me  ;  18 

Yea^  e  durable  riches  and  righteousness. 

*  Or,  effectual  working  ^  Or,  riders 

•^  Many  ancient  authorities  read,  0/  righteousness.         ^  Or,  early. 

"  Or,  ancient 


13.  The  verse,  as  now  placed,  interrupts  the  connexion  between 
verses  12  and  14,  and,  further  than  that,  the  two  parts  of  the  verse  do 
not  accord,  as  the  first  clause  is  obviously  the  statement  of  theWriter, 
and  the  second  half  of  the  verse  the  utterance  of  Wisdom.  The 
probability  is  that  two  distinct  and  isolated  aphorisms  have  here 
crept  from  the  margin  into  the  text  and  been  combined  by  some 
scribe. 

14.  I  am  understanding.  This  translation  is  scarcely  per- 
missible, and  should  be  in  agreement  with  the  other  clauses,  '  I 
have  understanding.' 

16.  all  the  judges.  Some  editors  follow  the  LXX  here  and 
render  'and  rulers  govern  the  earth,'  but  the  Hebrew  is  intelligible 
without  any  alteration.  The  writer's  conception  of  government  is 
a  wide  and  liberal  one,  and  he  is  free  both  from  national  prejudice 
and  the  somewhat  slavish  fear  of  the  ruler  shown  in  Eccles.  x,  20. 
It  is  interesting  to  compare  this  passage  with  Plato's  idea  that  the 
true  form  of  government  would  be  reached  when  all  kings  were 
philosophers. 

17.  seek  ...  diligently.  As  in  1.28, the  meaning  is  probably 'seek' 
alone.  Again,  we  may  compare  as  based  upon  the  idea  here  stated 
the  teaching  of  the  fourth  gospel  (see  John  v.  40),  and  Tennyson's 
well-known  line,  'Our  wills  are  ours  to  make  them  Thine.' 

18.  durable.     This  is  more  likely  to  be   correctly  rendered 


64  THE   PROVERBS  8.  19-23 

19  My  fruit  is  better  than  gold,  yea,  than  fine  gold ; 
And  my  ^  revenue  than  choice  silver. 

20  I  walk  in  the  way  of  righteousness, 

In  the  midst  of  the  paths  of  judgement : 

21  That  I  may  cause  those  that  love  me  to  inherit  substance, 
And  that  I  may  fill  their  treasuries. 

22  The  Lord  ^possessed  me  ^in  the  beginning  of  his  way, 

'^  Or,  increase  ^  Or,  formed  ^  Or,  as 

'choice.'  The  meaning  here,  and  *  ancient'  given  in  the  margin, 
though  possible  meanings,  are  not  so  appropriate.  By  the  latter 
is  supposed  to  be  signified  *  inherited  riches,'  and  Piumptre  quotes 
from  Aesch.  Again.  1.  43  the  line  which  speaks  of  the  great 
honour  that  is  placed  upon  the  riches  which  rulers  have  inherited 
from  their  remote  ancestors. 

righteousness.  Here  better  '  prosperity.'  The  word  has 
very  often  the  significance  of  good  fortune,  and  that  seems  to  be 
its  most  appropriate  meaning  here, 

19.  revenue.  Probably  'increase' of  the  margin,  or  'produce,' 
is  more  in  agreement  with  the  agricultural  figure  employed. 

22.  With  this  verse  begins  a  very  fine  poetical  description  of 
the  creation  of  Wisdom  and  her  activity  before  the  world  was 
brought  into  being.  The  LXX  marks  the  transition  by  an 
explanatory  introduction,  which  is  undoubtedly  a  note  of  the 
scribe,  and  not  part  of  the  original  text.  The  passage  that  follows 
is  one  of  the  most  remarkable  in  the  book.  As  we  have  already 
seen,  it  has  close  resemblances  with  passages  in  other  sections  of 
the  Wisdom  literature,  but  none  of  these  rises  to  a  higher  level 
than  does  this  section.  While  it  begins  with  the  thought  of 
Wisdom  as  the  creation  of  Jahweh,  it  is  sufficiently  influenced  by 
the  wider  conceptions  of  Greek  philosophy  to  present  this 
personality  as  related  to  the  whole  universe,  and  as  controlling 
the  life  of  the  race.  The  thought  marks,  therefore,  a  very  great 
advance  upon  anything  that  had  been  previously  written  in 
Jewish  circles,  and  has  even  a  more  philosophical  grasp  than 
some  of  the  writings  which  follow  it.  The  passage  played  a  great 
role  in  subsequent  thought,  for  it  lies  at  the  back  of  much  of  the 
speculation  of  Philo,  and  at  a  subsequent  period  was  greatly 
employed  by  Christian  theologians  in  support  of  their  doctrine  of 
the  person  of  Christ  through  their  identification  of  Wisdom  in  this 
passage  with  the  Logos  of  the  fourth  gospel.  See  in  particular 
the  orations  of  Athanasius,  Book  II,  chaps,  xvi  to  xxii. 

22.  possessed.     Better  rendered  '  created.' 


THE    PROVERBS  8.  23-26  65 

^  Before  his  works  of  old. 

I  was  set  up  from  everlasting,  from  the  beginning,  23 

Or  ever  the  earth  was. 

When  there  were  no  depths,  I  was  brought  forth  ;  24 

AVhen  there  were  no  fountains  abounding  with  water. 

Before  the  mountains  were  settled,  25 

Before  the  hills  was  I  brought  forth  : 

While  as  yet  he  had  not  made  the  earth,  nor  the  fields,     26 

^  Or,  The  fust  of 

way.  This  has  the  meaning  'procedure'  in  Job,  and  may  be 
rendered  here  '  creation.' 

Before.  Better,  '  the  first  of.' 
Some  Christian  commentators  are  hampered  by  their  theological 
presuppositions  from  translating  this  verse  freely  in  accordance 
with  the  suggestions  made  above,  but  we  must  not  allow  the 
thoughts  of  a  later  time  and  the  discussions  about  the  person  of 
Christ  to  weigh  with  us  in  frankly  deciding  upon  the  most  likely 
meaning  of  a  Hebrew  poet.  See,  for  example,  Perowne's  note 
on  the  passage. 

23.  set  up.  Better  'fashioned,'  but  the  words  here  and  in  the 
following  verses  are  too  general  to  be  limited  to  definite  periods 
in  the  process  of  generation,  as  is  done  by  some  scholars. 

from  everlasting-.  The  Hebrew  words  denote  the  time  that 
is  hidden  by  distance,  'indefinite,'  but  not,  as  Toy  remarks,  'with 
tiie  modern  sense  of  the  temporally  infinite.' 

24.  To  understand  this  and  the  following  verses  there  must  be 
a  clear  conception  of  the  ideas  of  cosmogony  that  were  then 
current.  These  are  best  obtained  for  the  English  reader  in 
HBD.,  article  '  Cosmogony,'  which  contains  not  only  an  excellent 
discussion  on  the  subject,  but  has  a  diagram  which  puts  the  whole 
matter  very  clearly.  The  earth  was  supposed  to  be  floating  in 
the  great  ocean,  whose  'fountains'  were  channels  that  communi- 
cated between  it  and  the  solid  earth,  and  which  occasionally 
overflowed  and  flooded  the  world.  The  foundations  of  the 
mountains  passed  down  into  this  great  deep.  The  waters  that 
were  above  the  firmament  were  prevented  from  descending  upon 
the  earth  by  the  solid  firmament  in  which  moved  the  heavenly 
bodies,  but  which  was  also  pierced  by  the  windows  of  heaven 
through  which  the  rain  came. 

24.  depths.  This  includes  probably  all  forms  of  water,  not 
only  upon  the  earth,  but  the  subterranean  ocean  that  lay  below  it. 

25.  settled.     See  Ps.  xviii.  7  ;  Jonah  ii.  6. 

26.  fields.     This  meaning  is  merely  conjectural,   but   nothing 

F 


66  THE    PROVERBS  8.  27-31 

Nor  the  ^  beginning  of  the  dust  of  the  world. 

27  When  he  ^established  the  heavens,  I  was  there  : 
When  he  set  a  circle  upon  the  face  of  the  deep : 

28  When  he  made  firm  the  skies  above : 

When  the  fountains  of  the  deep  became  strong  : 

29  When  he  gave  to  the  sea  c  its  bound, 

That  the  waters  should  not  transgress  his  commandment : 
When  he  ^  marked  out  the  foundations  of  the  earth  : 

30  Then  I  was  by  him,  as  a  master  workman 
And  I  e  was  daily  /its  delight, 

1'  Rejoicing  always  before  him  ; 

31  f  Rejoicing  in  his  habitable  earth  ; 

*  Or,  sum  "  Or,  prepared  *=  Or,  his  decree 

^  Or,  appointed  ®  Or,  had  delight  continually 

^  Or,  Sporting 

more  satisfactory  can  be  suggested.     Toy  is  inclined  to  omit  it 
altogether. 

2*7.  circle.  This  may  be  <  vault,'  with  reference  to  the  solid 
firmament  (see  above),  or  if  '  circle '  is  taken,  the  reference  will 
be  to  the  horizon  of  the  surrounding  ocean  (cf.  Job  xxii.  14, 
where  the  same  uncertainty  is  found).  Probably  < vault'  is 
correct  in  both  passages. 

28.  skies.     Rather,  '  clouds.' 
became  strong.     This  ought  more  probably  to  be  translated 
in  the  active,  as  with  the  LXX,  '  fixed  fast.' 

30.  master  workman.  The  word  so  rendered  is  only  found 
once  again,  in  Jer.  Hi.  15  R.  V.  marg.,  where  it  occurs  in  the  plural, 
and  in  slightly  differing  form.  The  meaning  here  given,  or  that  of 
'  architect '  or  '  artist,'  is  supported  by  the  Book  of  Wisdom 
vii.  22,  where  this  term  is  appUed  to  Wisdom,  and  it  is  thought 
that  the  writer  may  have  derived  it  from  this  passage.  A  slight 
alteration  of  the  Hebrew  form  supplies  a  word  that  occurs  in 
Lam.  iv.  5,  which  may  be  rendered  *  foster-child '  or  '  ward,' 
which  seems  on  the  whole  to  give  the  best  meaning  here.  (Cf. 
Book  of  Wisdom  ix.  9.) 

I  was  .  .  .  Ms  delight.  The  translation  of  this  phrase  is  again 
uncertain,  as  the  original  may  also  mean  '  I  experienced  delight,' 
and  that  is  the  more  probable  rendering  owing  to  the  context. 

31.  habitable  earth.  This  may  simply  mean  'world,'  and 
Toy  considers  that  the  following  clause  should  be  omitted  alto- 


THE    PROVERBS  8.  32—9.  i  67 

And  my  delight  was  with  the  sons  of  men. 

Now  therefore,  my  sons,  hearken  unto  me :  32 

For  blessed  are  they  that  keep  my  ways. 

Hear  instruction,  and  be  wise,  33 

And  refuse  it  not. 

Blessed  is  the  man  that  heareth  me,  34 

Watching  daily  at  my  gates. 

Waiting  at  the  posts  of  my  doors.    ■ 

For  whoso  findeth  me  findeth  life,  35 

And  shall  ^  obtain  favour  of  the  Lord. 

But  he  that  ^  sinneth  against  me  wrongeth  his  own  soul :  36 

All  they  that  hate  me  love  death. 

Wisdom  hath  builded  her  house,  0 

She  hath  hewn  out  her  seven  pillars : 

*  Heb.  draw  forth.  ^  Or,  fntsseth  nie 

gether,  as  an  obvious  gloss  introduced  by  some  editor  for  the 
purpose  of  connecting  the  activity  of  wisdom  with  human  life. 

36.  sinneth  against.  Better  translated  'misseth,'  as  in  the 
margin,  since  that  preserves  the  contrast  with  '  findeth '  in  the 
previous  verse. 

his  own  soul  is  properly  'himself.' 

.  ix.  This  chapter  contains  two  obviously  contrasted  pictures  of 
wisdom  and  folly,  between  which  is  inserted  a  section  of  general 
teaching  (verses  7-12),  supposed  by  some  to  be  an  address  of 
Wisdom,  but  which  is  much  more  probably  a  set  of  aphorisms 
drawn  from  some  other  source  and  put  in  this  place  by  some  later 
editor.  The  student  should  read  the  closely  connected  passages 
1-6  and  13-18  side  by  side. 

1.  house.  Wisdom  is  here  presented  as  mistress  of  a  palace, 
to  which  she  invites  those  who  would  be  her  followers  as  guests 
at  a  great  feast.  The  figure  of  the  house  has  played  a  large  part 
in  later  allegorical  literature,  as,  for  example,  Chaucer's  *Hous 
of  Fame,'  Bunyan's  '  House  of  the  Interpreter '  and  '  Palace 
Beautiful,'  and  may  it  not  be  said,  with  reverence,  our  Lord's  own 
reference  to  the  Father's  house  of  many  mansions  ?  The  idea  of 
the  feast  also  and  the  summons  thereto  may  very  well  lie  at  the 
base  of  the  N.T.  parables  in  Matt,  xxii  and  Luke  xiv. 
hewn  out.  Probably,  as  with  the  LXX,  'erected.' 
seven  pillars.     It  is  impossible  to  tell  whether  this  number  is 

F    2 


68  THE   PROVERBS  9.  2-9 

2  She  hath  killed  her  beasts ;  she  hath  mingled  her  wine ; 
She  hath  also  furnished  her  table. 

3  She  hath  sent  forth  her  maidens,  she  crieth 
Upon  the  highest  places  of  the  city, 

4  Whoso  is  simple,  let  him  turn  in  hither  : 

As  for  him  that  is  void  of  understanding,  she  saith  to  him, 

5  Come,  eat  ye  of  my  bread. 

And  drink  of  the  wine  which  I  have  mingled. 

6  «  Leave  off,  ye  simple  ones,  and  live ; 
And  walk  in  the  way  of  understanding. 

7  He  that  correcteth  a  scorner  getteth  to  himself  shame  : 
And  he  that  reproveth  a  wicked  maxi  getteth  himself  a  blot. 

8  Reprove  not  a  scorner,  lest  he  hate  thee : 
Reprove  a  wise  man,  and  he  will  love  thee. 

9  Give  instructmi  to  a  wise  man,  and  he  will  be  yet  wiser : 
Teach  a  righteous  man,  and  he  will  increase  in  learning. 

*  Or,  Forsake  the  simple 

chosen  as  a  significant  number,  denoting  the  beauty  of  the  house ;  as 
a  round  number,  denoting  many  ;  or  because  seven  was  a  customarj' 
number  in  the  architecture  of  the  time.  The  pillars  spoken  of  are 
probably  those  surrounding  the  court,  and  it  may  be  that  in  the 
gallery  behind  them  was  spread  the  feast. 

2.  The  statements  here  made  all  signify  the  special  preparations 
for  a  ceremonial  occasion.  The  slaying  may  refer  to  sacrifice  in 
the  first  instance  (cf.  vii.  14),  the  mixing  of  wine  most  likely  to 
the  spicing  of  it,  or,  not  so  probably,  to  the  Greek  custom  of 
mingling  it  with  water ;  but  cf.  Ps.  cii.  9. 

3.  She  hatli  sent  forth.  We  are  reminded  here  of  the  special 
messengers  of  Matt.  xxii.  3. 

she  crieth.     Better, '  to  cry.' 

hig-hest  places.  This  may  either  mean  places  of  public  resort, 
or  those  so  elevated  that  the  voice  of  the  messengers  can  reach 
far  and  wide. 

7.  See  above  for  the  general  character  of  these  verses. 

shame.     Better,  perhaps,  '  insult.' 

hlot.  This  has  probably  a  somewhat  similar  meaning  to  the 
former  word,  and  is  well  rendered  by  Toy  '  reviling.' 


THE    TROVERBS  U.  lo-,^  69 

The  fear  of  the  Lord  is  the  beginning  of  wisdom  : 
And  the  knowledge  of  the  Holy  One  is  understanding. 
For  by  me  thy  days  shall  be  multiplied, 
And  the  years  of  thy  life  shall  be  increased. 
If  thou  art  wise,  thou  art  wise  for  thyself: 
And  if  thou  scornest,  thou  alone  shalt  bear  it. 

a  The  foolish  woman  is  clamorous  ; 
She  is  b  simple,  and  knoweth  nothing. 

'^  Or,  Folly  ^  Heb.  simplicity. 

10.  Holy  One.  Inasmuch  as  the  Hebrew  form  is  plural,  some 
would  render  here  'holy  men,'  but  the  parallel  shows  almost 
certainly  that  God  must  be  meant,  and  the  plural  form  was  not 
uncommon  in  later  Hebrew  (cf.  Eccles.  xii.  i,  where  the  word 
rendered  'creator'  is  also  plural). 

11.  by  me.  The  LXX  and  other  versions  render  '  by  it,'  which 
is  probably  correct,  as  there  is  no  other  evidence  of  personal 
address  in  this  section. 

12.  If  thou  art  wise.  This  verse  emphasizes  the  teaching  that 
is  prominent  in  Ezekiel  of  individual  responsibility,  and  of  every 
man  bearing  his  own  burden.  The  doctrine  here  taught  is  found 
nowhere  else  in  the  book.  The  LXX  gives  a  different  turn  to  the 
thought,  and  also  has  a  somewhat  lengthy  addition  to  the  passage, 
reading  as  follows  : — '  If  thou  art  wise,  thou  art  wise  for  thyself, 
and  if  thou  art  a  scoffer,  thou  alone  must  bear  the  brunt.  Who 
stays  himself  on  lies  feeds  on  wind  (cf.  Eccles.  passim),  and  he 
will  follow  after  winged  birds.  The  ways  of  his  own  vineyard  he 
forsakes,  and  wanders  from  the  paths  of  his  own  field.  He  walks 
through  a  waterless  waste,  through  a  land  that  is  desert,  and  with 
his  hands  he  garners  barrenness.'  We  cannot  tell  at  all  what  the 
origin  of  these  verses  may  be,  but  it  is  not  likely  that  they  have 
behind  them  a  Hebrew  original. 

13.  See  note  at  the  introduction  of  this  chapter  on  the  general 
character  of  the  following  verses. 

The  foolish  woman.  Probably  this  should  be  simply  '  folly,' 
though  the  form  of  the  original  is  somewhat  irregular  and 
indefinite. 

simple.  A  slight  alteration  of  the  Hebrew  gives  the  meaning 
'seductive,'  which  is  read  by  several  versions. 

nothing.  There  is  again  some  uncertainty  about  the  phrase, 
as  the  Greek  renders  'she  knows  not  shame,'  an  appropriate 
meaning  if  we  cQuld  be  certain  that  it  represents  the  original. 


70  THE    PROVERBS  9.  14— 10.  2 

14  And  she  sitteth  at  the  door  of  her  house, 
On  a  seat  in  the  high  places  of  the  city, 

1 5  To  call  to  them  that  pass  by, 
Who  go  right  on  their  ways, 

i  6  Whoso  is  simple,  let  him  turn  in  hither : 

And  as  for  him  that  is  void  of  understanding,  she  saith 
to  him, 

17  Stolen  waters  are  sweet. 

And  bread  eafen  in  secret  is  pleasant. 

18  But  he  knoweth  not  that  ^  the  dead  are  there ; 
That  her  guests  are  in  the  depths  of  Sheol. 

10  The  proverbs  of  Solomon. 

A  wise  son  maketh  a  glad  father  : 
But  a  foolish  son  is  the  heaviness  of  his  mother. 
2  Treasures  cf  wickedness  profit  nothing  : 

*  Or,  the  shades     Heb,  Rephaim. 

15.  go  rig-ht.  The  word  'right'  should  be  omitted,  as  the 
signification  is  simply  '  those  who  go  forward.' 

17.  Stolen  waters.  There  is  no  doubt  that  the  figure  here 
reverts  to  that  of  chapter  vii,  and  the  particular  temptation  of  folly 
is  regarded  as  being  that  to  sexual  immoralit3^  It  is  possible  that 
the  term  '  water '  is  suggested  by  the  figure  found  in  v.  15,  i6.  See 
the  notes  there. 

18.  the  dead.     Literally  'Rephaim.'     See  note  on  ii.  18. 
Again  the  Greek  makes  a  somewhat  long  addition  in  this  place, 

but  it  is  scarcely  worth  reproducing.  Its  main  interest  is  that  it 
contains  the  metaphor  of  a  'fountain  '  for  a  'wife,'  which  we  find 
also  in  v.  15,  18  ;  Song  of  Songs  iv.  12.  See  note  on  Eccles. 
xii.  I. 

X.  The  proverbs  of  Solomon.  This  general  title  applies  to  the 
whole  section  from  this  verse  to  xxii.  16.  On  its  significance  and 
general  relation  to  the  book,  see  Introduction,  p.  10.  The  general 
type  of  the  proverbs  contained  in  it  is  that  of  a  twofold  antithetic 
statement.  On  the  one  apparent  exception  see  the  note  en 
xix.  7. 

2.  Plumptre  compares  with  this  the  English  proverb  '111  got, 


THE   PROVERBS  10.  3-6  71 

But  righteousness  delivereth  from  death. 

The  Lord  will  not  suffer  the  soul  of  the  righteous  to  famish :  .5 

But  he  thrusteth  away  the  desire  of  the  wicked. 

He  becometh  poor  that  dealeth  with  a  slack  hand  :  4 

But  the  hand  of  the  diligent  maketh  rich. 

He  that  gathereth  in  summer  is  '^a  wise  son  :  5 

But  he  that  sleepeth  in  harvest  is  a  son  '  that  causeth 

shame. 

Blessings  are  upon  the  head  of  the  righteous  :  6 

But  ^  violence  covereth  the  mouth  of  the  wicked. 

*  Or,  a  son  thai  doeth  wisely  ^  Or,  that  doeth  shamefully 

*^  Or,  the  mouth  of  the  ivicked  covereth  violence 

ill  gone,'  which,  of  course,  only  parallels  the  first  clause.     The 
second  is  the  positive  and  contrasted  statement. 

righteousness.  The  most  difficult  question  here  to  decide  is 
whether  righteousness  is  already  limited  to  the  meaning  '  alms- 
giving,' which  it  undoubtedly  had  acquired  by  the  second  century 
B.C.  (cf.  Ecclus.  iii.  30,  xxix.  12,  and  also  Matt.  vi.  i,  2).  There 
is  some  indication  that  the  latter  may  be  the  meaning  here  owing 
to  the  fact  that  the  idea  of  treasure  is  introduced  into  the  first 
clause,  and  the  writer  may,  therefore,  mean  to  contrast  the 
foolish  acquisition  with  the  wise  use  of  money. 

3.  thrusteth  away.  Probably  better  '  disappoints  the  evil 
desire.' 

4.  He  hecometh  poor.  The  slightest  change  of  the  Hebrew 
enables  us  to  preserve  the  antithesis  more  accurately,  thus, 
'  A  slack  hand  makes  poor ;  a  diligent  hand  makes  rich.'  This 
may  be  said  to  be  a  commonplace  of  the  proverbial  law  of  all 
nations,  and  the  student  will  find  many  examples  in  Malan's  book, 
of  which  we  may  only  quote  one  Arab  proverb :  '  Diligence  is 
a  merchandise  that  yields  large  profits.' 

5.  He  that  gathereth.  The  meaning  of  this  saying  is  obvious, 
and  finds  an  interesting  parallel  in  a  line  of  the  Greek  poet  Hesiod, 
*  Show  thy  servants  while  in  the  middle  of  summer  that  it  will 
not  always  be  summer.'  The  LXX  varies  here,  and  has  also  an 
additional  verse. 

6.  upon  the  head.  Cf  Gen.  xlix.  26,  the  reference  probably 
being  to  the  good  gifts  of  God. 

violence  covereth.  These  words  occur  again  as  the  second 
clause  of  verse  11,  where  it  is  more  easily  understood.  Here  it  is 
not  obvious  what  the  force  of  the  contrast  with  the  first  part  of 


72  THE   PROVERBS  10.  7-10 

7  The  memory  of  the  just  is  blessed  : 

But  the  name  of  the  wicked  shall  rot, 
S  The  wise  in  heart  will  receive  commandments  : 

But  '-^  a  prating  fool  ^^  shall  fall. 

9  He  that  walketh  uprightly  walketh  surely : 

But  he  that  perverteth  his  ways  shall  be  known. 

10  He  that  winketh  with  the  eye  causeth  sorrow : 

c  But  ^  a  prating  fool  ^'  shall  fall. 

"  Heb,  t/te  foolish  of  lips.         ^  Or,  shall  be  overthrown  or  laid  low 
'^  The  Sept.  and  Syr.  read,  Bui  he  that  rehuketh  openly  maketh 
peace. 

the  verse  can  be,  as  the  meaning  of  *  covereth  the  mouth  '  is 
probably  '  controls  the  speech.'  The  LXX  renders  '  untimely 
grief  shall  cover,'  which  may  represent  the  original  text.  The 
alteration  is  probably  due  to  assimilation  to  verse  11  or  to  sub- 
stitution of  the  clause  in  that  verse  for  the  original  of  this  one, 
which  has  been  lost. 

7.  shall  rot.  Frankenberg  suggests  that  a  better  contrast  is 
afforded  by  the  alteration  of  one  letter  in  the  Hebrew,  which 
would  then  read,  'will  be  cursed,'  and  this  is  a  very  probable 
emendation.  Bunyan  applies  the  verse  to  the  fate  of  Heedless 
and  Toobold  in  the  Enchanted  Ground. 

8.  a  prating-  fool.  This  clause  occurs  again  in  verse  10,  and 
a  similar  confusion  to  that  noted  above  in  verse  6  may  be  possible 
here.  Both  clauses  are  quite  simple  in  this  verse,  but  the  contrast 
is  not  obvious,  unless  it  be  between  the  wise  man  who  listens  and 
the  fool  who  talks,  while  the  good  fortune  of  the  former  is  simply 
implied  and  the  evil  fortune  of  the  latter  is  explicitly  stated.  Cf. 
Eccles.  viii.  5. 

9.  sliall  be  known.  This  represents  the  meaning  of  the 
original,  but  the  necessary  contrast  is  only  implied,  and  not  stated. 
We  must  understand  it  to  mean  that  an  evil  man  who  persists  in 
his  evil  courses  will  come  to  grief  eventually,  and  so  manifest  his 
folly,  but  we  are  tempted  to  make  the  slight  alteration  in  the 
Hebrew  that  is  requisite  to  produce  the  translation  of  ii.  15,  *  shall 
smart  for  it,'  which  is  probably  correct. 

10.  He  that  winketh.     See  vi.  13,  and  note. 

a  prating-  fool.  These  words,  as  has  been  noted,  occur 
above  in  verse  8,  but  here  they  make  no  appropriate  contrast 
whatever,  and  are  probably  introduced  in  error.  The  LXX  has 
an  entirely  difierent  translation,  which  makes  excellent  sense, 
and  probably  represents  the  lost  original.     It  reads,    '  He   who 


THE    PROVERBS  10.  11-15  73 

The  mouth  of  the  righteous  is  a  fountain  of  Hfe  :  11 

But  '"i  violence  covereth  the  mouth  of  the  wicked. 

Hatred  stirreth  up  strifes  :  1 2 

But  love  covereth  all  transgressions. 

In  the  lips  of  him  that  hath  discernment  wisdom  is  found  :  13 

But  a  rod  is  for  the  back  of  him  that  is  void  of  ''  under- 

.standing. 
Wise  men  lay  up  knowledge  :  14 

But  the  mouth  of  the  foolish  is  a  present  destruction. 
The  rich  man's  wealth  is  his  strong  city  :  15 

*  Or,  the  mouth  of  the  wicked  covereth  violence  ^  Heb.  heart. 

reproves  openly  makes  peace,'  thus  laying  stress  upon  the  straight- 
forward conduct  of  the  man  who  clears  up  misunderstandings,  as 
contrasted  with  the  shuffling  methods  of  him  who  tries  to  pass  by 
unsatisfactory  conduct. 

11.  a  fountain  of  life.  This  is  a  figure  that  recurs  throughout 
the  book,  and  may  lie  underneath  two  famous  verses  in  the  fourth 
gospel,  John  iv.  lo,  vii.  38. 

violence.  See  note  on  verse  6  above.  The  contrast  is  here 
a  clear  one  between  the  speech  of  the  righteous  and  that  of  the 
wicked. 

12.  love  covereth.  Obviously  by  forgiving,  and  in  this  sense 
the  words  are  quoted  in  a  slightly  different  form  in  i  Peter  iv.  8. 
With  a  different  application  they  are  also  quoted  in  Jas.  v.  20. 
In  neither  passage  are  these  writers  following  the  LXX,  which 
here  has  a  different  rendering,  namely,  '  hides  all  those  who  are 
not  lovers  of  strife.'  The  proverb  may  have  been  a  common  one 
current  in  the  form  in  which  we  find  it  in  the  N.T. 

13.  a  rod.  Similar  words  occur  more  appropriately  in  xxvi.  3. 
Here  the  difficulty  is  to  relate  the  second  clause  quite  clearly  lo 
tlie  first.  As  the  former  is  spoken  of  the  wise  speech  of  the 
prudent  man,  we  should  expect  something  to  be  said  in  the  second 
clause  about  the  foolish  speech  of  the  imprudent,  instead  of  which 
we  have  brought  before  us  the  means  of  his  chastisement  whereby 
he  may  be  led  to  prudence.  Some  alteration  in  the  Hebrew  gives 
the  excellent  meaning  '  folly  is  in  the  mouth  of  the  fool.'  If  we 
do  not  so  read,  the  clause  seems  correct  in  sense  but  misplaced. 
Plumptre  quotes  a  trenchant  Egyptian  proverb,  '  A  3'outh  has  a 
back  that  he  may  attend  to  his  teacher.' 

14.  a  present  destruction.    Better,  'an  imminent  destruction.' 

15.  The   rich    man's  wealth.     This    clause   occurs   again    in 


74  THE    PROVERBS  10.  16-19 

The  destruction  of  the  poor  is  their  poverty. 

16  The  labour  of  the  righteous  ioideth  to  life ; 
The  increase  of  the  wicked  to  sin. 

1 7  He  » is  in  the  way  of  life  that  heedeth  ''  correction  : 
But  he  that  forsaketh  reproof  ^  erreth. 

18  He  that  hideth  hatred  is  of  lying  lips; 
And  he  that  uttereth  a  slander  is  a  fool. 

19  In  the  multitude  of  words  there  wanteth  not  transgression 

*  Or,  is  a  way  ^  Or,  instruction  <=  Qr,  causeth  to  err 


xviii.  1 1.  Perowne  says  well,  '•  We  have  here  an  instance  of  the 
candour  and  sobriety  of  the  moral  teaching  of  this  book.  Wealth 
has  its  advantages  and  poverty  its  drawbacks,  and  the  fact  is 
honestly  stated.' 

16.  The  labour,  rather,  the  wages  that  are  the  fruit  of  labour. 
to  sin.     If  we  retain  this   reading,  then  we  must  suppose 

that  the  writer  is  thinking  of  the  consequences  of  sin  without 
expressing  them,  but  a  slight  alteration  gives  the  meaning 
'  destruction,'  which  is  probably  the  word  that  originally  stood 
here  (cf.  Rom.  vi.  23,  where  this  passage  may  have  been  in 
Paul's  mind). 

17.  erreth,  or,  with  the  margin,  'causeth  to  err.'  Either  gives 
good  sense. 

18.  He  that  hideth  hatred,  that  is,  who  cloaks  hatred  under 
the  semblance  of  friendliness  (cf.  xxvi.  26).  The  LXX  gives 
a  different  meaning,  namely,  '  righteous  hps  conceal  hatred,' 
which  must  represent  some  different  Hebrew.  No  very  satisfac- 
tory meaning  is  to  be  got  out  of  the  first  clause  as  it  stands  in 
contrast  with  the  second,  and  the  LXX  here  affords  the  best 
meaning. 

19.  In  the  multitxide  of  words.  The  thought  of  this  proverb 
is  one  that  is  common  to  many  people  (see  Malan's  notes  on  the 
verse).  We  can  only  quote  one  Italian  proverb  here,  '  There  is 
little  conscience  in  great  eloquence '  (cf.  Ecclus.  xx.  8),  and  the 
teaching  on  the  tongue  in  Jas.  iii,  where  there  is  no  doubt  the 
writer  had  the  Book  of  Proverbs  in  mind.  We  may  cite  our  own 
English  proverb,  'Speech  is  silvern,  but  silence  is  golden,'  though 
we  must  not  forget  the  truth  of  George  Eliot's  somewhat  cynical 
addition,  *  Speech  is  silvern,  but  silence  does  not  always  brood 
over  a  full  nest.'  There  was  a  saying  of  the  Jewish  rabbi 
Jehoshua,  *  Speech  for  a  shekel,  silence  for  two,'  and  another  of 
their  sayings  was,  '  Silence  is  the  cure  of  a  thing.'     See  further 


THE   TROVERBS  10.  20-25  75 

But  he  that  refraineth  his  hps  ^  doeth  wisely. 

The  tongue  of  the  righteous  is  as  choice  silver :  ^° 

The  heart  of  the  wicked  is  little  worth. 

The  lips  of  the  righteous  feed  many  :  ^^ 

But  the  foolish  die  for  lack  of  ''understanding. 

The  blessing  of  the  Lord,  it  maketh  rich,  ^^ 

And  c  he  addeth  no  sorrow  therewith. 

It  is  as  sport  to  a  fool  to  do  wickedness :  23 

^^  And  so  is  wisdom  to  a  man  of  understanding. 

The  fear  of  the  wicked,  it  shall  come  upon  him  :  ^4 

And  the  desire  of  the  righteous  shall  be  granted. 

e  When  the  whirlwind  passeth,  the  wicked  is  no  more :      25 

But  the  righteous  is  an  everlasting  foundation. 

^  Or,  is  ivise  ^  Heb.  heatt. 

*^  Or,  toil  addeth  nothing  thereto 

'^  Or,  But  a  man  of  understanding  hath  luisdom 

®  Or,  As  the  whirlwind  passeth,  so  is  the  wicked  no  more 


Sayings  of  the  Jewish  Fathers,  chaps,   i  and  iii.      Cf.  Prov.  xvii. 
27,  28. 

22.  he  addeth.  As  the  margin  indicates,  there  is  another 
possible  translation  given  by  some  versions  and  supported  by 
many  scholars,  namely,  *  toil  addeth  nothing  thereto,'  but  the 
statement  is  neither  accurate  in  itself  nor  is  the  thought,  that 
human  labour  is  of  no  account  in  relation  to  what  God  Himself 
gives,  one  found  in  the  O.T.  (cf.  xiv.  23). 

23.  so  is  wisdom.  The  rendering  here  given  means  that  as 
wickedness  is  amusement  to  a  fool,  so  wisdom  is  amusement  to 
a  man  of  understanding  ;  but  to  preserve  the  parallel,  we  should 
have  had  'goodness'  in  place  of  'wisdom.'  Some  scholars, 
therefore,  alter  the  Hebrew,  and  render,  'but  it  is  abomination  to 
a  man  of  understanding.' 

24.  The  fear  of  the  wicked.  The  orthodox  opinion  of  Jewish 
writers  is  expressed  in  this  verse,  an  opinion  which,  as  Toy  points 
out,  is  combated  in  Job  iii,  25,  but  the  problem  of  that  book  is  not 
dealt  with  here.  The  thought  of  this  verse  is  put  pithily  in  the 
Scottish  proverb,  '  Ill-doers  are  ay  ill-dreaders.' 

25.  is  an  everlasting  foundation.  'Has  an  everlasting 
foundation  '  would  better  express  the  meaning  in  English  (cf.  Ps. 
xxxvii.   35-38  ;    Matt.   vii.   24-27}.     It  is  interesting  to  think  that 


76  THE    PROVERBS  10.  26— 11.  i 

26  As  vinegar  to  the  teeth,  and  as  smoke  to  the  eyes, 
So  is  the  sluggard  to  them  that  send  him. 

27  The  fear  of  the  Lord  ^  prolongeth  days : 

But  the  years  of  the  wicked  shall  be  shortened. 

28  The  hope  of  the  righteous  s/ia//  be  gladness  : 
But  the  expectation  of  the  wicked  shall  perish. 

29  The  way  of  the  Lord  is  a  strong  hold  to  the  upright ; 
But  ^^  it  is  a  destruction  to  the  workers  of  iniquity. 

30  The  righteous  shall  never  be  removed  : 

But  the  wicked  shall  not  dwell  in  the  c  land. 

31  The  mouth  of  the  righteous  ^^bringeth  forth  wisdom  : 
But  the  froward  tongue  shall  be  cut  oiT. 

32  The  lips  of  the  righteous  know  what  is  acceptable  : 
But  the  mouth  of  the  wicked  ^  speaketh  frowardness. 

11  f  A  false  balance  is  an  abomination  to  the  Lord  : 
But  a  just  weight  is  his  delight. 

^  Heb.  addeth.  ^  Or,  destritction  shall  be  to,  tfc. 

c  Or,  earth  ^  Or,  hiiddeth  with 

®  Or,  is  ^Heb.  ^  balance  of  deceit. 

this  verse  may  have  been  in  the  mind  of  Jesus  when  He  uttered  the 
parable  there  related. 

26.  As  vinegar.  Proverbs  of  this  type  are  found  mainly  in 
chaps,  XXV  and  xxvi.  and  it  is,  therefore,  possible  that  this  verse 
may  be  out  of  place.  '  It  is,'  says  Plumptre,  '  perhaps  the  nearest 
approach  in  the  whole  book  to  the  humorous,'  but  he  has  surely 
forgotten  such  verses  as  xxv.  24,  xxvi.  3,  and  13-17.  The  LXX 
has  for  the  second  clause  *  so  is  lawlessness  to  them  who  practise 
it,'  which  may  have  arisen  from  a  misreading  of  the  Hebrew. 

28.  Cf.  24  above. 

29.  The  way  of  the  LORD.  If  this  be  correct,  then  'the  way 
of  the  Lord  '  is  used  here  with  a  unique  metaphor  attached  to  it, 
and  it  seems  better  to  translate  it  '  The  Lord  is  a  stronghold  to 
the  man  who  is  upright  in  his  way,  but  destruction  to  the  workers 
of  iniquity.' 

30.  the  land.     See  ii.  21,  22  and  notes. 

31.  32.  It  is  possible  that  the  clauses  of  these  two  verses  are 
arranged  in  the  figure  of  speech  that  is  known  as  a  chiasm,  that  is, 
the  first  and  fourth  lines  correspond,  and  the  second  and  third. 

xi.  1.  a  just  weight.     Cf.  the  legal  enactments  on  this  mattci 


THE   PROVERBS  11.  2-7  77 

When  pride  cometh,  then  cometh  shame : 

But  with  the  lowly  is  wisdom. 

The  integrity  of  the  upright  shall  guide  them  : 

But  the  perverseness  of  the  treacherous  shall  destroy  them. 

Riches  profit  not  in  the  day  of  wrath  : 

But  righteousness  delivereth  from  death. 

The  righteousness  of  the  perfect  shall  ^"^  direct  his  way  : 

But  the  wicked  shall  fall  by  his  own  wickedness. 

The  righteousness  of  the  upright  shall  deliver  them  : 

But  they  that  deal  treacherously  shall  be  taken  in  their 

own  mischief. 
When  a  wicked  man  dieth,  his  expectation  shall  perish  : 
And  the  hope  of  ^*  iniquity  perisheth. 

*  Or,  make  straight  or  plain  ^  Or,  strong  men 


in  Lev.  xix.  36 ;  Dent.  xxv.  15.  That  there  was  a  royal  standard  of 
weights  and  measures  is  shown  2  Sam.  xiv.  26.  The  prevalency 
of  dishonesty  among  traders  in  the  matter  is  suggested  by  the 
recurrence  of  proverbs  on  the  subject  in  xvi.  11,  xx.  10,  23,  and 
in  the  more  severe  statement  of  Ecclus.  xxvi.  29.  A  curious 
comment  on  the  passage  is  to  be  found  in  the  Hanseatic  Museum 
at  Bergen,  where  the  v^isitor  will  see  the  buying  and  selling 
weights  of  the  old  traders.  It  is  unnecessary  to  say  which  set  is 
the  heavier! 

2.  When  pride  cometh.  Cf.  the  English  proverb,  'Pride 
goeth  before  a  fall,'  and  many  other  parallels  in  Malan.  Plumptre 
quotes  a  beautiful  Rabbinic  parapfirase  of  the  second  clause, 
'  Lowly  souls  become  full  of  wisdom  as  the  low  place  becomes  full 
of  water.' 

4.  day  of  wrath.  With  the  prophets  this  phrase  generally 
signifies  a  judgement  upon  the  nation,  but  by  a  comparison  of  Job 
xxi.  30  ;  Ecclus.  v.  4-7  we  find  that  the  Wisdom  literature  gives  it 
a  more  individualistic  reference. 

5.  direct.  Rather,  'make  smooth.'  Cf.  the  fine  passage  in 
Bunyan,  Pilgrim'' s  Progress,  descriptive  of  the  two  ways  that  led  to 
the  right  and  left  at  the  foot  of  the  hill  Difficulty. 

6.  he  taken,  either  as  in  a  net  or  as  a  captured  city. 

7.  iniquity.  This  meaning  is  extremely  improbable,  and  none 
of  the  various  suggestions  that  have  been  made  are  feasible.  The 
LXX   gives   a   perfectly   different    turn    to   it,   which   cannot  be 


78  THE   PROVERBS  11.  8-16 

8  The  righteous  is  delivered  out  of  trouble, 
And  the  wicked  cometh  in  his  stead. 

9  With  his  mouth  the  godless  man  destroyeth  his  neighbour ; 
But  through  knowledge  shall  the  righteous  be  delivered. 

10  When  it  goeth  well  with  the  righteous,  the  city  rejoiceth  : 
And  when  the  wicked  perish,  there  is  shouting. 

11  By  the  blessing  of  the  upright  the  city  is  exalted  : 
But  it  is  overthrown  by  the  mouth  of  the  wicked. 

12  He  that  despiseth  his  neighbour  is  void  of  *  wisdom  : 
But  a  man  of  understanding  holdeth  his  peace. 

13  He  that  goeth  about  as  a  talebearer  revealeth  secrets  : 
But  he  that  is  of  a  faithful  spirit  concealeth  the  matter. 

14  Where  no  wise  guidance  is,  the  people  falleth : 
But  in  the  multitude  of  counsellors  there  is  safety. 

15  He  that  is  surety  for  a  stranger  l>  shall  smart  for  it : 
But  he  that  hateth  ^  suretiship  is  sure. 

16  A  gracious  woman  retaineth  honour  : 

^-  Heb.  heai't.  ^  Heb.  shall  be  sore  broken. 

<■  Heb.  those  that  strike  hands. 


obtained  from  the  present  text,  nor  is  the  idea  expressed  in  it 
found  in  the  Book  of  Proverbs.  It  reads,  '  When  a  righteous  man 
dies  his  hope  does  not  perish,  but  the  boast  of  the  wicked 
perishes.'  It  seems  that  the  original  of  the  second  clause  has 
been  lost,  and  that  the  words  which  now  stand  there  constitute 
either  a  fragment  of  it  or  the  segment  of  another  proverb  which 
is  not  in  place  here. 

8.  in  his  stead.  This  means  that  the  wicked  eventually  becomes 
the  permanent  inheritor  of  trouble  with  which  the  righteous  forms 
only  a  temporary  acquaintance. 

9.  through  knowledge.  Probably  knowledge  of  the  wicked 
man's  evil  ways,  which  gives  the  righteous  the  opportunity  of 
escaping  from  them. 

11.  Cf.  Eccles.  vii.  19. 

14.  Cf.  xxiv.  6  for  a  special  application  of  this  more  general 
political  proverb. 

15.  for  a  stranger  is  simply  *  for  another.'  On  the  general 
meaning  of  the  words  see  note  on  vi.  i. 

16.  ▲   gracious  woman.     1  lie  contrast  here  is  between  the 


THE   PROVERBS  11.  17-22  79 

And  violent  men  retain  riches. 

The  merciful  man  doeth  good  to  his  own  soul :  i^ 

But  he  that  is  cruel  troubleth  his  own  flesh. 

The  wicked  earneth  deceitful  wages  :  18 

But  he  that  soweth  righteousness  hath  a  sure  reward. 

^  He  that  is  stedfast  in  righteousness  shall attam  unto  life  :    19 

And  he  that  pursueth  evil  doeth  it  to  his  own  death. 

They  that  are  perverse  in  heart  are  an  abomination  to  20 

the  Lord  : 
But  such  as  are  perfect  in  their  way  are  his  delight. 
'»  Though  hand  join  in  hand,  the  evil  man  shall  not  be  21 

unpunished : 

But  the  seed  of  the  righteous  shall  be  delivered. 

As  a  c  jewel  of  gold  in  a  swine's  snout,  22 

*  Or,  So  righteousness  tendeth  to  life,  and  he  tfc, 
"  Or,  My  hand  upon  it!     Heb.  Hand  to  hand. 
°  Or,  I'ing 

quiet  victories  of  a  beautiful  character,  which  consist  in  general 
honour  and  approval,  and  the  rude  victories  of  brute  force,  which 
at  the  best  only  consist  in  amassing  and  holding  wealth.  It  is 
the  only  place  in  the  book  in  which  men  and  women  are  con- 
trasted in  the  same  verse.  The  LXX  has  a  curious  addition  here, 
the  origin  of  which  it  is  impossible  to  trace,  *  A  gracious  woman 
brings  honour  to  her  husband,  but  a  woman  who  hates  righteous- 
ness is  a  throne  of  dishonour.  The  slothful  come  to  lack  riches, 
but  the  manly  stay  themselves  on  riches.' 

17.  his  own  soul.  Better,  'himself;  cf.  viii.  36,  and  in  the 
same  way  should  'his  own  flesh'  of  the  next  clause  be  translated. 

18.  deceitful.     'Delusive,' that  is,  'transitory.' 

21.  Thoug-li  hand  join  in  hand.  This  is  literally  'hand  to 
hand,'  and  may  be,  as  most  suppose,  a  popular  form  of  asseveration, 
like  our  phrase  'here's  my  hand  upon  it.'  Thus  the  majority  of 
modern  editors  translate  '  assuredly.' 

the  seed.     This  is  '  race,'  not  '  posterity.' 

22.  jewel,  ring.  The  nose-ring  was  a  common  ornament 
among  the  Oriental  women,  and  is  referred  to  in  various  places  in 
the  O.T.  (see  Gen.  xxiv.  47  ;  Isa.  iii.  21).  For  actual  illustrations 
of  the  ornament,  see  Lane's  Manners  and  Customs  oj  the  Modern 
Egyptians,  App.  A.  p.  571.     It  is  uncertain  whether  the  modern 


8o  THE    PROVERBS  11.  23-27 

So  is  a  fair  woman  which  ^  is  without  discretion. 

23  The  desire  of  the  righteous  is  only  good  : 
Bi/f  the  expectation  of  the  wicked  is  ^  wrath. 

24  There  is  that  scattereth,  and  increaseth  yet  more ; 

And  there  is  that  withholdeth  ^  more  than  is  meet,  but  ?V 
tendeth  only  to  want. 

25  The  liberal  soul  shall  be  made  fat : 

And  he  that  watereth  shall  be  watered  also  himself. 

26  He  that  withholdeth  corn,  the  people  shall  curse  him  : 
But  blessing  shall  be  upon  the  head  of  him  that  selleth  it. 

27  He  that  diligently  seeketh  good  seeketh  favour: 

*  Heb.  turnefh  aside  from  ''Or,  arrogance 

^  Or,  zv/iai  ts  Justly  due 


Western  custom  of  putting  a  ring  in  a  swine's  snout  to  prevent  it 
doing  damage  was  customary  in  the  East,  but,  if  so,  then  there  is 
even  further  point  in  the  comparison  here,  Cf.  Chaucer,  liife  of 
BatJis  Prologue,  1.  785. 

discretion.  The  force  of  the  word  might  be  better  expressed 
by  '  self-respect '  or  '  circumspection/  as  it  denotes  not  only  an 
intellectual  caution  but  a  moral  quality. 

23.  wrath.  This  word  may  also  mean  'arrogance,*  so  that  it 
is  possible  to  understand  the  verse  in  two  ways— either  '  the 
righteous  seek  only  that  which  is  good,  while  the  wicked  are 
arrogant,  and,  therefore,  self-seeking,'  or  'the  desire  of  the 
righteous  brings  about  good  results  for  themselves,  while  the 
desire  of  the  wicked  culminates  in  evil.' 

24.  There  is  that  scattereth.  This  passage  is  obviously  in 
the  mind  of  Paul  when  he  writes  2  Cor.  ix.  6,  and  the  verse  forms 
the  subject  of  old  Mr.  Honest's  riddle  in  the  Inn  of  Gains  : 

'  A  man  there  was,  though  some  did  count  him  mad. 
The  more  he  cast  away  the  more  he  had.' 

more  than  is  meet  is  an  incorrect  rendering  of  the 
Hebrew,  the  margin  giving  the  accurate  translation,  *  what  is 
justly  due.' 

26.  He  that  withholdeth  corn.  This  proverb  is  possibly 
based  upon  the  experience  of  the  Jews  in  contact  with  the  civiliza- 
tion of  Greek  states,  where  the  practice  here  alluded  to  was  no 
uncommon  one. 

27.  seeketh.  The  second  word  so  translated  probably  means 
'wins.'     The  further  question  in  the  verse  is  as  to  whether  the 


THE    PROVERBS   11.  28— 12.  3  81 

But  he  that  searcheth  after  mischief,  it  shall  come  unto  him. 
He  that  trusteth  in  his  riches  shall  fall :  28 

But  the  righteous  shall  flourish  as  the  green  leaf. 
He  that  troubleth  his  own  house  shall  inherit  the  wind  :    29 
And  the  foolish  shall  be  servant  to  the  wise  of  heart. 
The  fruit  of  the  righteous  is  a  tree  of  hfe  ;  30 

And  he  that  is  wise  winneth  souls. 

Behold,  the  righteous  shall  be  recompensed  in  the  earth :  31 
How  much  more  the  wicked  and  the  sinner ! 
Whoso  loveth  '^  correction  loveth  knowledge  :  12 

But  he  that  hateth  reproof  is  brutish. 
A  good  man  shall  obtain  favour  of  the  Lord  :  a 

But  a  man  of  wicked  devices  will  he  condemn. 
A  man  shall  not  be  established  by  wickedness  :  3 

*  Or,  instruction 


favour  mentioned  is  that  of  God  or  of  men,  but  the  latter  seems 
more  probable. 

29.  inherit  the  wind.  See  the  frequent  recurring  phrase  in 
Eccles.,  'a  striving  after  wind.' 

servant  is  here,  of  course,  'slave,'  and  designates  a  fact 
that  the  foolish  man  will  come  to  such  poverty  that  he  will  be  sold 
into  slavery. 

30.  For  tree  of  life,  see  note  on  iii.  18. 

winneth  sonls  is  literally  '■  takes  lives,'  and  the  word 
rendered  *  takes '  is  always  in  such  connexions  elsewhere  equal  to 
'destroys';  but  that  meaning,  of  course,  gives  no  sense  here,  so 
that  it  appears  there  must  have  been  some  original  corruption  of 
the  Hebrew.  The  LXX  translates  '  from  the  fruits  of  righteous- 
ness grows  a  tree  of  life  ;  but  the  lives  of  the  lawless  are  taken 
away  untimely,'  and  some  such  meaning  is  probably  what  is 
demanded.  The  present  text  is  not  only  impossible  in  itself,  but 
affords  no  antithesis. 

31.  recompensed.  Here  used  in  the  definite  sense  of  'punished,' 
and  the  argument  is  an  a  fortiori  one —iHhe  righteous  are  punished, 
then  the  wicked  v^ill  more  certainly  suffer.  For  the  thought  cf. 
Eccles.  viii.  11.  The  LXX  seems  to  have  had  a  different  text,  as 
it  translates,  '  if  the  righteous  is  scarcely  saved,  where  shall  the 
ungodly  and  sinner  appear  ? '  -the  form  in  which  the  verse  is  quoied 
in  I  Peter  iv.  18. 


82  THE   PROVERBS  12.  4-9 

But  the  root  of  the  righteous  shall  never  be  moved. 

4  A  virtuous  woman  is  a  crown  to  her  husband : 

But  she  that  ^Uiiaketh  ashamed  is  as  rottenness  inhis  bones. 

5  The  thoughts  of  the  righteous  are  *>  just : 
But  the  counsels  of  the  wicked  are  deceit. 

6  The  words  of  the  wicked  c  are  of  lying  in  wait  for  blood  : 
But  the  mouth  of  the  upright  shall  deliver  them. 

7  ^  The  wicked  are  overthrown,  and  are  not : 
But  the  house  of  the  righteous  shall  stand. 

8  A  man  shall  be  commended  according  to  his  wisdom  : 
But  he  that  is  of  a  perverse  heart  shall  be  despised. 

9  Better  is  he  that  is  lightly  esteemed,  and  hath  a  servant, 

Than  he  that  honoureth  himself,  and  lacketh  bread. 

"  Or,  doeth  shamefully  ^  Heb.  judgement. 

^  Or,  are  a  lying  in  wait 

^  Or,  Overthrow  the  wicked^  and  they  are  not 

xii.  4.  A  virtuouB  woman.  Here  we  come  upon  a  subject 
which  is  frequently  referred  to  in  the  book,  and  specially  in  chap, 
xxxi.  If  evil  women  were  painted  in  dark  colours  by  the  writers 
of  these  proverbs,  they  were  also  able  to  do  justice  to  the  noble 
character  of  the  matrons  who  adorned  Israel. 

6.  are  of  lying"  in  wait:  literally,  'are  a  lying-in- wait,'  and  this 
strong  figure  is  well  worth  preserving.  The  words  of  wicked 
men  are  for  the  moment  themselves  regarded  as  bloodthirsty 
robbers  (cf.  i.  ii).  Wildeboer  considers  that  the  passage  in 
chap,  i  is  based  upon  this  verse. 

them.  This  word  should  probably  be  omitted,  as  it  may  be 
an  interpretative  addition  of  some  seribe.  It  is  more  effective  to 
leave  the  contrast  quite  general. 

7.  Cf.  X.  25  and  note, 

8.  perverse.  This  is  perhaps  rather  too  strong  a  word  to 
express  the  thought  of  the  original,  which  would  be  sufficiently 
met  by  such  a  term  as  '  one  lacking  in  judgement.' 

9.  lig-htly  esteemed :  i.  e.  socially,  the  meaning  being  that 
a  man  is  well-off  who  has  sufficient  comfort  to  live  above  poverty, 
even  though  men  do  not  reckon  him  good  enough  to  be  in 
Society. 

honoureth  himself:  better,  'pretends  to  riches  greater  than 
he  possesses.'  Some  versions  render  the  second  part  of  the  first 
clause  '  is  a  servant  to  himself,'  that  is,    '  does  his  own  work ' 


THE   PROVERBS  12.  10-12  83 

A  righteous  man  regardeth  the  life  of  his  beast :  10 

But  the  tender  mercies  of  the  wicked  are  cruel. 
He  that  tilleth  his  land  shall  have  plenty  of  bread  :  1 1 

But   he   that  foUoweth   after   a-vain  persons  is  void   of 

understanding. 
The  wicked  desireth  ^nhe  net  of  evil  men  :  la 

But  the  root  of  the  righteous  yieldeth  fruit. 
*  Or,  vain  things  ''  Or,  the  prey 


(cf.  Ecclus.  X.  27).  This  translation  is  obviously  based  on  a  sHght 
alteration  of  the  Hebrew,  and  may  accurately  represent  the 
original. 

10.  the  life  of  his  beast.  The  books  of  the  law  enjoin 
thoughtful  kindness  for  animals  (cf.  Deut.  xxv.  4,  &c.),  and  the 
beautiful  expression  in  Jonah  iv.  11  is  memorable  as  revealing  the 
Hebrew  thought  about  God's  care  for  them  (cf.  i  Cor.  ix.  9). 
This  proverb  is  popularly  quoted  in  an  inaccurate  form,  viz. 
'A  merciful  man  is  merciful  to  his  beast.' 

tender  mercies.     Better,  '  heart.' 

11.  'In  the  second  clause,'  says  Toy,  'the  direct  antithesis 
would  be  expressed  by  "will  lack  bread,"  but  the  Massoretic  (that 
is,  traditional)  form  of  the  proverb,  perhaps  for  the  sake  of  variety, 
states  not  the  result  but  the  quality  of  mind ;  such  variations  of 
apophthegms  were  doubtless  common  with  the  sages.' 

vain  persons.  More  likely,  'useless  pursuits,'  the  original 
simply  having  the  adjective  without  any  indication  of  gender. 
The  LXX  adds  here  another  proverb — *He  who  indulges  in 
banquets  of  wine  will  leave  dishonour  in  his  stronghold.'  It  is 
impossible  to  decide  as  to  the  origin  of  these  words. 

12.  The  wicked  desireth.  The  text  in  this  verse  is  extremely 
difficult  to  interpret,  and  no  satisfactory  translation  can  be  given 
of  it.  The  R.V.  text  translates  the  existing  Hebrew  accurately, 
but  yields  no  very  obvious  meaning.  The  two  clauses  do  not 
present  sufficient  matter  in  common  to  produce  a  proper  contrast. 
The  first  clause,  when  stripped  of  metaphor,  is  merely  an  identical 
proposition,  while  the  second  is  quite  unintelligible.  The  LXX, 
obviously  from  a  slightly  different  text,  gives  an  intelligible 
meaning,  but  the  objection  is  still  to  be  made  that  the  ideas 
governing  the  two  clauses  have  nothing  in  common.  It  reads 
'The  desires  of  the  wicked  are  evil,  but  the  roots  of  the  righteous 
are  firm.'  Many  emendations  have  been  proposed,  all  of  them 
more  or  less  speculative.  We  must  be  content  to  leave  it  as 
a  practically  insoluble  problem. 

G    2 


84  THE    PROVERBS  12.  13-20 

13  In  the  transgression  of  the  lips  is  ^  a  snare  to  the  evil  man  : 
But  the  righteous  shall  come  out  of  trouble. 

14  A  man  shall  be  satisfied  with  good  by  the  fruit  of  his  mouth  : 
And  the  doings  of  a  man's  hands   shall  be  rendered 

unto  him. 

15  The  way  of  the  foolish  is  right  in  his  own  eyes : 
But  he  that  is  wise  hearkeneth  unto  counsel. 

16  A  fool's  vexation  is  ^presently  known : 
But  a  prudent  man  concealeth  shame. 

1 7  He  that  c  uttereth  truth  sheweth  forth  righteousness, 
But  a  false  witness  deceit. 

18  There  is  that  speaketh  rashly  like  the  piercings  of  a  sword  : 
But  the  tongue  of  the  wise  is  health. 

19  The  lip  of  truth  shall  be  established  for  ever : 
But  a  lying  tongue  is  but  for  a  moment. 

20  Deceit  is  in  the  heart  of  them  that  devise  evil : 

^  Or,  openly    Heb.  in  the  day. 
Heb.  breatheth  out. 


Between  verses  13  and  14  the  LXX  inserts  another  proverb, 
with  apparent  reference  to  those  who  love  law-suits. 

14.  satisfied  with  good.  'Good'  is  probably  an  interpretative 
addition,  and  the  real  meaning  of  the  words  is  that  a  man  must 
take  the  consequence  of  his  speech,  thus  forming  an  exact  parallel 
to  the  second  clause. 

16.  Toy's  translation  of  this  verse  is  good,  and  serves  also  the 
purpose  of  an  interpretation  of  it — *  A  fool's  anger  is  displayed  on 
the  spot,  but  a  sensible  man  ignores  an  affront.' 

17.  righteousness.  Possibly  'justice'  would  be  better,  and, 
if  so,  then  '  injustice '  rather  than  '  deceit '  should  be  the  translation 
in  the  second  clause ;  but  if '  deceit '  is  retained,  then '  truth  '  should 
stand  for  righteousness  in  the  first  clause.  The  reference  of  the 
whole  verse  is  undoubtedly  to  the  habits  of  witnesses  in  courts 
of  justice —  a  subject  that  is  frequently  alluded  to  in  this  book. 

18.  rashly,  or  thoughtlessly. 

health,  or  '  healing .'     The  proverb  signifies  that  while  some 
men's  speech  wounds,  the  words  of  others  are  like  healing  balm. 

20.  Deceit.  As  in  verse  17  above,  this  may  also  be  translated 
*  injustice,'  and  the  second  clause  may  with  great  probability  be 


THE   PROVERBS  12.  21-26  85 

But  to  the  counsellors  of  peace  is  joy. 

There  shall  no  mischief  happen  to  the  righteous :  21 

But  the  wicked  shall  be  filled  with  evil. 

Lying  lips  are  an  abomination  to  the  Lord  :  2a 

But  they  that  deal  truly  are  his  delight. 

A  prudent  man  concealeth  knowledge  :  23 

But  the  heart  of  fools  proclaimeth  foolishness. 

The  hand  of  the  diligent  shall  bear  rule  :  24 

But  ^  the  slothful  shall  be  put  under  taskwork. 

b  Heaviness  in  the  heart  of  a  man  maketh  it  stoop  ;  25 

But  a  good  word  maketh  it  glad. 

The  righteous  is  a  guide  to  his  neighbour :  26 

But  the  way  of  the  wicked  causeth  them  to  err. 

*  Heb.  slothfulness.  *»  Or,  Care 


rendered  '  to  the  devisers  of  well-being  there  is  justice,'  which 
makes  an  excellent  antithesis.  If  the  present  reading  be  retained 
for  the  second  clause,  cf.  xxi.  15. 

21.  The  LXXand  other  versions  render  *  no  injustice  is  pleasing 
to  the  righteous,'  which  may  well  be  the  meaning  of  the  first 
clause. 

23.  Cf.  Ecclus.  xxi.  26. 

24.  See  xi.  29. 

25.  good  word.  Better,  'kind  word,'  which  is  more  likely  to 
be  the  correct  meaning  than  is  the  LXX  'good  news.' 

26.  Here  again  we  have  the  difficulty  of  unrelated  clauses,  even 
if  the  translation  of  the  R.  V.  could  stand  ;  but  in  the  first  clause 
the  rendering  is  very  questionable.  '  Is  a  guide  to '  does  not  really 
represent  the  original,  but  is  a  mere  paraphrase.  The  literal 
translation  of  the  Hebrew  is  '  searches  out,'  which,  of  course, 
affords  no  intelligible  meaning  in  the  connexion.  Many  translate 
by  the  alteration  of  one  word  '  the  righteous  searches  out  his 
pasture,'  conceiving  it  to  be  a  metaphor  from  the  feeding  of  cattle 
to  signify  the  righteous  man's  finding  of  spiritual  nourishment  for 
himself.  The  A.  V.  here  follows  Hebrew  traditional  interpreters, 
and  renders  'the  righteous  is  more  excellent  than  his  neighbour,' 
but  that  does  not  solve  the  difficulty.  We  must  either  decide  that 
the  original  text  is  corrupt  be3'ond  restoration,  or  that  two  unrelated 
clauses  have  here  been  connected.  Probably  both  these  statements 
may  be  correct. 


86  THE   PROVERBS  12.  27— 13.  2 

27  f^The  slothful  man  ^roasteth  not  that  which  he  took  in 

hunting : 
But  the  precious  substance  of  men  ^  is  to  the  diligent. 

28  In  the  way  of  righteousness  is  life ; 

And  in  the  pathway  thereof  there  is  no  death. 
13  A  wise  son  heareth  his  father's  ^  instruction  : 
But  a  scorner  heareth  not  rebuke, 
a  A  man  shall  eat  good  ©  by  the  fruit  of  his  mouth : 
But  fthe  soul  of  the  treacherous  shall  eat  violence. 

"  Heb.  slothfulness.  ^  Or,  catcheth  not  his  prey 

'^  Or,  is  to  be  diligent  ^  Or,  correction  ®  Or,  from 

'  Or,  the  desire  of  the  treacherous  is  for  violence 

2*7.  roasteth  not.  All  the  proverbs  with  reference  to  the 
sluggard  seem  to  have  more  or  less  of  a  humorous  character,  and 
this  one  signifies  either  that  the  man  is  too  lazy  to  cook  what  he 
has  caught,  or,  as  the  margin  indicates,  to  catch  his  own  game  at 
all.  The  second  clause  of  the  verse  is,  again,  a  difficulty,  both 
because  it  seems  unrelated  to  the  first  clause,  and  also  because  the 
translation  is  difficult.  Obviously  the  contrast  intended  is  between 
sloth  and  diligence,  but  just  what  is  said  about  diligence  it  is  not 
easy  to  discover.  Some  follow  the  A.  V.,  which  renders,  'the 
substance  of  a  diligent  man  is  precious';  others  'diligence  is  a 
valuable  possession  to  a  man ' ;  while  others,  again,  suppose  the 
reference  to  be  to  a  slave,  and  read  *a  precious  treasure  to  a  man  is 
one  who  is  diligent.'  The  R.  V.  rendering  is  got  by  the  insertion  of  a 
preposition,  and  perhaps  gives  as  good  a  meaning  as  can  be  obtained, 
but  one  in  no  way  clearly  connected  with  the  previous  clause  ;  so 
that  what  was  said  of  the  former  verse  is  likely  to  be  true  here  also. 

28.  in  the  pathway  thereof.  The  R.  V.  translation  of  the 
second  clause  is  unjustifiable  for  several  reasons.  The  word 
rendered  'no'  is  really  a  negative  particle  which  can  only  qualify 
a  verb  in  the  imperative,  but  there  is  no  verb  here,  and,  again, 
'  pathway '  is  a  mere  guess,  and  not  a  legitimate  translation  of  the 
Hebrew  as  it  stands.  The  ancient  versions  all  understand,  instead 
of  the  negative,  the  preposition  'to,'  which  is  identical  in  form  in 
Hebrew,  only  the  vowel-point  being  altered,  and  these,  of  course, 
were  never  written  until  a  much  later  date  than  the  origin  of  the 
version.  We  must  suppose,  therefore,  that  the  original  read,  '  the 
way  of  unrighteousness  leads  to  death.' 

xiii.  2.  For  the  first  clause  cf.  xii.  14,  with  which  this  is 
practically  identical.     The  marginal  reading  of  the  second  clause 


THE    PROVERBS  13.  3-9  87 

He  that  guardeth  his  mouth  keepeth  his  life :  3 

But  he  that  openeth  wide  his  lips  shall  have  destruction. 

The  soul  of  the  sluggard  desireth,  and  hath  nothing  :         4 

But  the  soul  of  the  diligent  shall  be  made  fat. 

A  righteous  man  hateth  lying  :  5 

But  a  wicked  man  a  is  loathsome,  and  cometh  to  shame. 

Righteousness  guardeth  ^  him  that  is  upright  in  the  way  :  6 

But  wickedness  overthroweth  ^  the  sinner. 

There  is  that  ^  maketh  himself  rich,  yet  hath  nothing  :       7 

There  is  that  ^  maketh  himself  poor,  yet  hath  great  wealth. 

The  ransom  of  a  man's  life  is  his  riches  :  8 

But  the  poor  heareth  no  ^  threatening. 

The  light  of  the  righteous  rejoiceth  :  9 

But  the  lamp  of  the  wicked  shall  be  put  out. 

*  Or,  causeih  shame  and  bringeth  reproach 

"  Heb.  uprightness  of  way,  ^  Heb.  sin.  ^  Or,  feigneth 

^  Or,  rebuke 

is  probably  as  nearly  correct  as  can  be  obtained,  viz.  '  the  desire 
of  the  treacherous  is  violence,'  though  the  antithesis  is  not  very 
obvious. 

3.  The  special  reference  of  the  verse  may  be  to  the  danger  of 
rash  speech  under  the  despotic  government  of  Persia  and  Greece. 

4.  Bunyan  makes  Christian  apply  the  words  of  the  first  clause 
to  the  case  of  Ignorance. 

5.  is  loathsome.  The  two  verbs  in  this  clause  should  rather 
be  translated  as  actives,  viz.  '  acts  in  a  loathsome  and  shameful 
manner.' 

7.  maketh  himself  rich.  Undoubtedly  the  proper  meaning  is 
'  feigneth  himself  to  be  rich  '  (cf.  xii.  9  and  note). 

8.  threatening.  Literally  '  rebuke  '  ;  but,  so  translated,  the 
second  clause  has  no  connexion  with  the  first,  nor  does  any  of 
the  ingenuity  of  commentators  serve  to  effect  a  connexion.  We 
must  either  suppose,  therefore,  that  the  original  has  been  corrupted, 
that  the  verse  originally  read  something  like  xiv.  20,  or  that  two 
unrelated  clauses  have  here  been  brought  into  contact. 

9.  rejoiceth.  Perhaps  '  shineth  brightly  '  better  expresses  the 
meaning.  '  Light  and  lamp  *  are  synonyms  here,  and  it  is  over- 
fanciful  to  suppose  that  each  word  is  more  appropriate  to  its  con- 
text.    Cf.  xxiv.  20. 


88  THE    PROVERBS  13.  10-15 

10  By  pride  cometh  only  contention : 
But  with  the  well  advised  is  wisdom. 

1 1  Wealth  gotten  ^  by  vanity  shall  be  diminished  : 

But  he  that  gathereth  ^  by  labour  shall  have  increase, 

12  Hope  deferred  maketh  the  heart  sick  : 

But  when  the  desire  cometh,  it  is  a  tree  of  life. 

13  Whoso  despiseth  ^the  word  <i  bringeth  destruction   on 

himself : 
But  he  that  feareth  the  commandment  shall  be  rewarded. 

14  The  e  law  of  the  wise  is  a  fountain  of  life, 
To  depart  from  the  snares  of  death. 

15  Good  understanding  f  giveth  favour  : 
But  the  way  of  the  treacherous  is  rugged. 

*  The  Sept.  and  Vulg.  have,  in  haste.  ^  Heb.  with  the  hand. 
<=  See  ch.  xvi.  20.             ^  Or,  maketh  himself  a  debtor  thereto 

*  Or,  teaching  ^  Or,  getteth 

10.  well  advised.  '  Those  who  willingly  accept  counsel ' 
gives  an  excellent  meaning,  but  a  slight  alteration  of  the  Hebrew 
permits  us  to  read  *  humble '  (cf.  xi.  2). 

11.  by  vanity.  This  hardly  gives  the  correct  idea  of  the 
Hebrew,  which  really  means  '  from  nothing,'  and  this  in  itself 
might  be  commendable.  It  seems,  therefore,  as  if  the  versions  were 
right  in  translating  '  in  haste,'  with  which  rendering  of  the  proverb 
we  may  compare  the  common  English  one  '  Light  come,  light  go.' 

by  labour.  Literally,  '  with  the  hand,'  which  probably 
signifies  'gradually,'  and  again  reminds  us  of  the  wise  motto  which 
applies  not  only  to  wealth,  but  to  other  matters  Festina  Lente, 
'  hasten  slowly.' 

13.  bring-eth  destruction.  Literally,  'has  been  forced  to 
give  a  pledge.'  The  metaphor  is  taken  from  the  practice  of  the 
debtor  giving  his  creditor  some  article  in  pledge,  which,  were  the 
debt  not  paid,  became  the  creditor's  possession. 

15.  giveth.  Rather,  according  to  the  margin,  'getteth.' 
rug'ged.  The  word  so  rendered  is  literally  '  permanent,'  and 
is  used  with  that  meaning  in  many  parts  of  the  O.  T.  This  and 
other  interpretations  of  it  are  speculative.  The  well-known 
translation  of  the  A.  V.  has,  of  course,  understood  the  word  as 
metaphorical,  and  Bunyan  quotes  it  in  that  sense  in  the 
conversation  between  Christiana  and  Greatheart  at  the  foot  of 
the  hill  Difficulty.     We  are  bound  to  confess  that  it  is  impossible 


THE   PROVERBS  13.  16-22  89 

Every  prudent  man  worketh  with  knowledge  :  16 

But  a  fool  spreadeth  out  folly. 

A  wicked  messenger  falleth  into  evil :  17 

But  a  faithful  ambassador  is  health. 

Poverty  and  shame  shall  be  to  him  that  refuseth  ^correction:  18 
But  he  that  regardeth  reproof  shall  be  honoured. 
The  desire  accomplished  is  sweet  to  the  soul ;  ^9 

But  it  is  an  abomination  to  fools  to  depart  from  evil. 
^  Walk  with  wise  men,  and  thou  shalt  be  wise  :  20 

But  the  companion  of  fools  shall  c  smart  for  it. 
Evil  pursueth  sinners  :  2 1 

But  the  righteous  shall  be  recompensed  with  good. 
A  good   man  leaveth  an  inheritance  to  his   children's  22 
children ; 

*  Or,  instruction 

^  According  to  another  reading,  He  thai  walketh  with  wise  men 
shall  be  wise. 
*-■  Heb.  be  broken. 

to  make  intelligible  the  present  text,  and  perhaps  the  LXX, 
when  it  translates  '  is  in  destruction,'  points  to  the  true  solution. 
Originally  the  text  may  have  read,  as  in  Ecclus.  xli.  10,  '  the  way 
of  the  treacherous  is  unto  perdition.' 

16.  spreadeth  out,  that  is,  '  makes  a  display  of.' 
\*J.  A   wicked    messeng'er.     Very    slight    alteration    of   the 
Hebrew  gives  the  almost  certainly  correct  meaning  *  an  incom- 
petent messenger  bringeth  those  who  send  him  into  evil.' 

19.  For  the  first  part  of  this  verse  compare  the  second  half  of 
verse  12  above,  and  for  the  second  part  xxix.  27.  It  is  possible 
that  we  have  once  more  a  fortuitous  combination  of  clauses  not 
originally  connected.  The  LXX  and  other  versions  have  here 
quite  a  different  form,  but  whether  they  represent  the  original 
text  or  not  we  cannot  determine.  They  read  '  The  desires  of  the 
righteous  gladden  the  soul,  but  deeds  of  the  unrighteous  are  far 
from  knowledge.' 

22.  Cf.  Eccles.  ii.  26. 

23.  The  Hebrew  of  this  verse  seems  to  be  so  corrupt  that  there 
is  no  satisfactory  meaning  to  be  obtained  from  it.  The  ancient 
versions  all  vary  in  their  rendering,  showing  that  the  difficulty 
must  have  been  felt  very  early.  The  LXX,  for  instance,  renders 
'  the  righteous  shall  pass  many  years  in  wealth,  but  the  unrighteous 


90  THE    PROVERBS  13.  23— 14.  3 

And  the  wealth  of  the  sinner  is  laid  up  for  the  righteous. 
2  3  Much  food  is  in  the  ^  tillage  of  the  poor : 

But  there  is  that  is  destroyed  by  reason  of  injustice. 

24  He  that  spareth  his  rod  hateth  his  son  : 

But  he  that  loveth  him  chasteneth  him  ^betimes. 

25  The  righteous  eateth  to  the  satisfying  of  his  soul : 
But  the  belly  of  the  wicked  shall  want. 

14  Every  wise  woman  buildeth  her  house  : 

But  c  the  foolish  plucketh  it  down  with  her  own  hands. 

2  He  that  walketh  in  his  uprightness  feareth  the  Lord  : 
But  he  that  is  perverse  in  his  ways  despiseth  him. 

3  In  the  mouth  of  the  foolish  is  a  ^  rod  ^  of  pride  : 

""  Or,  tilled  land  ^  Or,  diligently  <=  Heb.  folly. 

^  Or,  shoot  ®  Ov^for  his  pride 

shall  be  speedily  destroyed,'  which,  of  course,  makes  excellent 
sense,  but  is  not  to  be  obtained  from  the  present  Hebrew.  Neither 
do  modern  emendations  much  commend  themselves,  and  the 
wisest  course  is  to  confess  ourselves  beaten. 

24.  "betimes.  There  is  nothing  in  the  original  corresponding 
with  this  (see  note  on  viii.  27). 

xiv.  1.  Every  wise  woman.  The  difficulty  of  this  verse 
consists  in  the  fact  that  as  the  Hebrew  now  stands  a  concrete 
expression  occurs  in  the  first  clause,  and  an  abstract  one  in  the 
second,  viz.  'wise  women  and  folly,'  so  that  editors  change  one 
or  other  of  these  to  balance  the  corresponding  one  ;  the  ancient 
versions  read  '  foolish  women '  in  the  second  clause.  Some  con- 
sider that  the  place  here  assigned  to  the  wife  is  more  important 
than  that  elsewhere  indicated  in  the  O.  T.,  but  it  does  not  seem 
to  surpass  the  position  assigned  to  her  in  chap.  xxxi.  Of  course, 
'builds  her  house'  would  then  mean  'manages  her  household.' 
A  more  radical  suggestion  is  that  which  treats  the  text  as 
analogous  to  ix.  i,  and  omits  'among  women  '  in  the  first  clause, 
and  'with  her  hands'  in  the  second,  and  so  translates  the  whole 
verse,  '  Wisdom  builds  her  house,  but  folly  plucks  it  down.'  The 
objection  to  this  is  that  these  two  virtues  are  never  found 
personified  in  this  section  of  the  book. 

3.  rod  of  pride.  The  word  rendered  'rod'  is  only  found 
again  in  Isa.  xi.  i,  where  it  means  '  a  shoot,*  and  the  obvious 
metaphor  is  that  of  a  fresh  shoot  springing  from  an  old  stem,  i.  e. 
the  words  of  the  foolish  are  the  outcome  of  their  self-conceit.     If 


THE   PROVERBS  14.  4-7  91 

But  the  lips  of  the  wise  shall  preserve  them. 

Where  no  oxen  are,  the  crib  is  clean  :  4 

But  much  increase  is  by  the  strength  of  the  ox. 

A  faithful  witness  will  not  lie  :  5 

But  a  false  witness  «-  uttereth  lies. 

A  scorner  seeketh  wisdom,  ?cc\^findeth  it  not :  6 

But  knowledge  is  easy  unto  him  that  hath  understanding. 

^  Go  into  the  presence  of  a  foolish  man,  7 

And  thou  shalt  not  perceive  in  him  the  lips  of  knowledge. 

*  Heb.  breatheth  out.  ^  Or,  Go  from. . .  for  thou  wilt  not  ifc. 

in  the  second  clause  we  omit  '  them,'  the  two  clauses  give  us  a 
balanced  statement  of  the  respective  effects  of  foolish  and  wise 
speech.  Many  versions  and  editors  read  '  rod  for  pride.'  The  meta- 
phor would  then  point  to  the  punishment  inflicted  upon  himself  or 
others  by  the  speech  of  the  fool,  but  this  meaning  is  not  so  likely. 
4.  clean.  This  is  the  word  translated  in  Song  of  Songs  vi.  9, 
'undefiled.'  Elsewhere  it  is  always  used  of  moral  purity.  The 
diificulty  with  the  word  here  is  that  the  cleanness  of  the  stall  has 
nothing  much  to  do  with  the  point  of  the  proverb,  unless  it 
signifies  that  to  be  over  fastidious  about  cleanliness  is  foolish, 
when  much  more  important  matters  are  at  stake.  In  Scotland 
there  is  an  interesting  variant — '  It 's  clean  about  the  wren's 
nest  when  there  is  nought  within.'  A  very  excellent  reading  is 
gained  by  a  slight  alteration  of  the  Hebrew,  viz.  *  Where  there  are 
no  oxen  there  is  no  corn.'  For  an  interesting  development  of  the 
thought  suggested  by  the  ordinary  reading,  see  the  poem  on  this 
text  in  Walter  C.  Smith's  Thoughts  and  Fancies  for  Sunday 
Evenings,  beginning 

*  Were  there  no  oxen  feeding  in  the  stall, 
The  crib  were  clean  : 

But  without  oxen  harvest  would  be  small, 
Housekeeping  lean  : 

Wherefore,  we  may  not  be  too  prim  and  nice  ; 

There  is  no  good  that  doth  not  cost  a  price.' 

6.  scorner.  This  man  cannot  find  wisdom  because  he  has  not 
the  true  spirit  of  the  seeker. 

7.  Go  into  the  presence.  The  thought  of  this  verse  seems  to  be 
very  much  the  same  as  that  of  xv.  7,  viz.  that  from  a  foolish  man 
no  wisdom  is  to  be  learned ;  but  the  exact  significance  of  the 
Hebrew  is  very  difficult  to  discover,  and  Frankenberg  gives  up  in 
despair  the  attempt  to  translate  it. 


92  THE    PROVERBS  14.  8-12 

s  The  wisdom  of  the  prudent  is  to  understand  his  way  : 

But  the  folly  of  fools  is  deceit. 
9  a  The  foolish  make  a  mock  at  ^  guilt : 

But  among  the  upright  there  is  ^  good  will. 

10  The  heart  knoweth  its  own  bitterness  ; 

And  a  stranger  doth  not  intermeddle  with  its  joy. 

1 1  The  house  of  the  wicked  shall  be  overthrown  : 
But  the  tent  of  the  upright  shall  flourish. 

12  There  is  a  way  which  ^seemeth  right  unto  a  man, 

But  the  end  thereof  are  the  ways  of  death. 

*  Or,  Guilt  mocketh  at  the  foolish  ^  Or,  the  guilt  offering 

*^  Or,  the  favour  of  God  ^  Or,  is  straight  before 

8.  deceit.  If  this  word  could  mean  '  self-deception,'  as  some 
translators  take  it,  the  thought  of  the  proverb  would  be  quite  clear, 
but  from  the  usage  of  the  word  elsewhere  it  seems  as  if  it  always 
signified  deception  practised  on  others,  and  perhaps  there  may 
have  been  some  slight  variation  of  the  original,  for  the  LXX 
renders  'the  folly  of  fools  leads  them  astray,'  exactly  the  meaning 
that  the  clause  demands. 

9.  §ru-ilt.  The  word  thus  rendered  is  the  technical  term  for 
the  '  trespass-offering,'  and  its  use  here  is  difficult  to  understand. 
Some  have  inverted  it  and  supposed  that  the  offering  itself  is 
personified  and  imagined  to  be  mocking  the  offerer,  but  this  is 
far-fetched  and  unnatural.  The  word  may  mean  '  guilt,'  but  it 
cannot  mean  'sin,'  which  would  be  the  proper  word  to  use  were 
the  idea  that  of  tlie  foolish  laughing  at  evil.  There  is  probably 
some  original  corruption  of  the  text  that  it  is  not  now  possible  to 
discover. 

10.  The  thought  of  this  verse  is  common  to  many  peoples, 
as  Malan's  illustrations  prove.  Perowne  quotes  appropriately 
Keble's  lines  : — 

'  Each  in  his  hidden  sphere  of  joy  or  woe 
Our  hermit  spirits  dwell  and  range  apart.' 
While  we  may  remember  also  the  words  of  Burns  : — 
'  What  *s  done  they  partly  may  compute, 
But  know  net  what 's  resisted.' 
The  LXX  translates  the  second  line,  '  And  when  he  rejoices  he 
has  no  fellowship  with  pride ' — obviously  meaning  that  the  chasten- 
ing effect  of  sorrow  abides  with  a  man  even  in  days  of  success  ; 
but  the  rendering  must  represent  a  different  original. 


THE   PROVERBS  14.  13-21  93 

Even  in  laughter  the  heart  is  sorrowful ;  j  3 

And  the  end  of  mirth  is  heaviness. 

The  backslider  in  heart  shall  be  filled  with  his  own  ways  :  1 4 

And  a  good  man  shall  be  satisfied  from  himself. 

The  simple  belie veth  every  word  :  15 

But  the  prudent  man  looketh  well  to  his  going. 

A  wise  man  feareth,  and  departeth  from  evil :  16 

But  the  fool  beareth  himself  insolently,  and  is  confident. 

He  that  is  soon  angry  will  deal  foolishly  :  17 

And  a  man  of  wicked  devices  is  hated. 

The  simple  inherit  folly  :  18 

But  the  prudent  are  crowned  with  knowledge. 

The  evil  bow  before  the  good ;  19 

And  the  wicked  at  the  gates  of  the  righteous. 

The  poor  is  hated  even  of  his  own  neighbour  :  20 

But  the  rich  hath  many  friends. 

He  that  despiseth  his  neighbour  sinneth  :  21 

But  he  that  hath  pity  on  the  poor,  happy  is  he. 

13.  is  sorrowful.  It  is  not  certain  that  the  statement  is  so 
definitely  pessimistic.  The  rendering  *  may  be  '  in  place  of  '  is ' 
is  allowable. 

14.  backslider.  This  translation  does  not  give  the  correct 
significance  of  the  Hebrew,  which  is  simply  that  of  a  man  who 
turns  aside,  not  of  one  who  deserts  a  path  he  has  formerly  been 
following  (of.  i.  32,  and  note). 

from  himself.     Rather,  'from  what  he  does.' 

15.  Cf.  the  common  proverb,  'Look  before  you  leap.' 

17.  a  man  of  wicked  devices.  As  the  Hebrew  stands  the 
proverb  consists  of  statements  about  two  different  forms  of  evil,  not 
in  itself  an  impossible  form,  but  certainly  not  the  most  common 
one;  and  by  the  alteration  of  one  letter  we  can  arrive  at  a  text 
which  the  LXX  read,  and  translate  'a  wise  man  endures,'  which 
makes  a  perfect  contrast,  and  is  probably  the  correct  form. 

18.  inherit  is  too  strong  a  word.      *  Acquire '  is  better. 

are  crowned  with.  The  meaning  of  the  original  word  is 
uncertain.  From  other  Semitic  analogies  it  is  supposed  to  mean 
'crown,'  but  the  evidence  is  not  satisfactory.  Probably  we  should 
understand  'acquire,'  as  in  the  former  clause. 


94  THE    PROVERBS  14.  22-31 

22  »  Do  they  not  err  that  devise  evil  ? 

But  mercy  and  truth  shall  be  to  them  that  devise  good. 

23  In  all  labour  there  is  profit : 

But  the  talk  of  the  lips  tendeth  only  to  penury. 

24  l»The  crown  of  the  wise  is  their  riches : 
But  the  folly  of  fools  is  only  folly. 

25  A  true  witness  delivereth  souls : 

But  he  that  c  uttereth  lies  causeth  deceit. 

26  In  the  fear  of  the  Lord  is  strong  confidence : 
And  d  his  children  shall  have  a  place  of  refuge. 

27  The  fear  of  the  Lord  is  a  fountain  of  life, 
To  depart  from  the  snares  of  death. 

28  In  the  multitude  of  people  is  the  king's  glory : 

But  in  the  want  of  people  is  the  destruction  of  the  prince. 

29  He  that  is  slow  to  anger  is  of  great  understanding  : 
But  he  that  is  hasty  of  spirit  e  exalteth  folly. 

30  A  f  sound  heart  is  the  life  of  the  flesh  : 
But  g  envy  is  the  rottenness  of  the  bones. 

31  He  that  oppresseth  the  poor  reproacheth  his  Maker : 
But  he  that  hath  mercy  on  the  needy  honoureth  him. 

*  Or,  Shall  they  not  go  astray 

^  Or,  Their  riches  is  a  crown  unto  the  zvise 

*-'  Heb.  breatheth  out.  ^  Or,  the  children  of  hint  that  hath  it 

®  Or,  carrieth  away  ^  Or,  tranquil  ^  Or,  jealousy 


24.  riches.  A  slight  change  of  the  Hebrew,  following  the  LXX, 
gives  the  proverb  a  better  form,  '  the  crown  of  the  wise  is  their 
wisdom  ;  the  crown  of  fools  is  their  folly.' 

25.  soiQs.     As  frequently,  'lives.' 

causetli  deceit.     A  slight  change  gives  the  better  meaning 
'destroys.' 

26.  In  the  fear.  Better,  in  order  to  preserve  the  form  of  the 
couplet,  to  translate  *he  who  fears  the  Lord  has.' 

29.  exalteth.     Better,  'increases.' 

30.  A  sound  heart.     Better,  'tranquil  mind.' 

31.  Maker.  This  is  a  name  for  God  confined  to  the  later 
literature  of  Judaism. 


THE   PROVERBS  14.  32— 15.  2  95 

The  wicked  is  thrust  down  in  his  ^  evil-doing  :  32 

But  the  righteous  ''  hath  hope  in  his  death. 

Wisdom  resteth  in  the  heart  of  him  that  hath  under-  3.^ 

standing : 
c  But  /kaf  ivhich  is  in  the  inward  part  of  fools  is  made 

known. 
Righteousness  exalteth  a  nation  :  34 

But  sin  is  a  reproach  to  ^  any  people. 
The  king's  favour  is  toward  a  servant  that  dealeth  wisely  :  35 
But  his  wrath  shall  be  against  him  that  «  causeth  shame. 
A  soft  answer  turneth  away  wrath  :  15 

But  a  grievous  word  stirreth  up  anger. 
The  tongue  of  the  wise  uttereth  knowledge  aright :  a 

But  the  mouth  of  fools  poureth  out  folly. 

*  Or,  calamity  ^  Or,  hath  a  refuge 

*^  Or,  And  in  the  midst  of  fools  it  niaketh  itself  known 

^  Heb.  peoples.  ®  Or,  doeth  shamefully 

32.  evil-doing'.  This  follows  the  LXX,  while  the  rendering  of 
the  margin,  *  calamity,'  is  that  of  the  Hebrew. 

hath  hope  in  his  death.  This,  which  accurately  represents 
the  Hebrew  text,  stands  alone  in  Proverbs  as  expressing  a  hope  in 
immortality.  It  is,  therefore,  not  probable  on  that  score  alone, 
and,  further,  because  it  does  not  make  a  good  contrast  with  the 
previous  clause.  The  LXX,  therefore,  seems  to  represent  the  best 
text  here,  and  we  should  translate  in  accordance  with  it,  'But  the 
righteous  hath  a  refuge  in  his  integrity.' 

33.  But  that  which.  As  the  form  of  the  text  shows,  this 
rendering  is  uncertain,  and  neither  in  origin  nor  result  very 
justifiable.  The  simplest  way  to  make  the  clause  intelligible  is  to 
change  the  word  rendered  'is  known'  to  that  for'  folly,'  which 
involves  a  very  slight  alteration  of  the  Hebrew,  and  then  render 
'  but  folly  resteth  in  the  mind  of  fools.' 

XV.  1.  Malan  quotes  many  parallels  to  this  well-known  proverb, 
which  seems  to  be  a  common  inheritance  of  all  peoples,  and  we 
need  only  quote  one  Buddhist  form  of  it  here:  'Anger  is  not 
appeased  by  anger,  it  is  appeased  by  meekness  ;  and  this  is  an 
eternal  law.' 

3.  Frankenberg  suggests,  with  great  probability,  that  this 
saying  is  directed  against  the  epicurean  theory  so  well  known 


96  THE   PROVERBS  15.  3-11 

3  The  eyes  of  the  Lord  are  in  every  place, 
Keeping  watch  upon  the  evil  and  the  good. 

4  '"^  A  wholesome  tongue  is  a  tree  of  life  : 

But  perverseness  therein  is  a  breaking  of  the  spirit. 

5  A  fool  despiseth  his  father's  ^  correction  : 

But  he  that  regardeth  reproof  ^  getteth  prudence. 

6  In  the  house  of  the  righteous  is  much  treasure  : 
But  in  the  revenues  of  the  wicked  is  trouble. 

7  The  lips  of  the  wise  disperse  knowledge : 
But  the  heart  of  the  foolish  ^  doeth  not  so. 

8  The  sacrifice  of  the  wicked  is  an  abomination  to  the  Lord  : 
But  the  prayer  of  the  upright  is  his  delight. 

9  The  way  of  the  wicked  is  an  abomination  to  the  Lord  : 
But  he  loveth  him  that  followeth  after  righteousness. 

10  There  is  grievous  correction  for  him  that  forsaketh  the  way : 
And  he  that  hateth  reproof  shall  die. 

11  eSheol  and  f  Abaddon  are  before  the  Lord  : 

*  Heb.  The  healing  of  the  tongue.  ''Or,  instruction 

^  Or,  dealeth  prudently  "^  Or,  is  not  stedfast  or  right 

^  Or,  The  grave  ^  Or,  Destruction 

from  the  poem  of  Lucretius,  that  the  Divine  power  was  indifferent 
to  all  human  action. 

4.  perverseness.  More  accurately,  'violence.'  For  some 
unaccountable  reason,  the  Latin  is  the  only  one  of  the  ancient 
versions  which  has  caught  the  proper  sense  of  the  second  clause, 

6.  trouble.  It  is  better  to  read  here  with  the  LXX  'the 
revenues  of  the  wicked  are  destroyed.' 

*7,  disperse.  The  alteration  of  one  word  gives  another  very 
appropriate  rendering,  '  preserve ' ;  but  the  former  is  quite  admis- 
sible, though  elsewhere  used  only  of  dispersing  evil  influences. 

doeth  not  so.     A  slight  change  in  the  text  gives  the  much 
better  meaning  *  does  not  understand.' 

8,  9.  These  two  beautiful  verses  have  many  parallels  in  the 
prophets,  and  it  is  always  interesting  to  trace  connexions  between 
the  latter  and  the  writers  of  the  Wisdom  literature.  See  i  Sam.  xv. 
22  ;  Isa.  i.  II,  &c. 

11.  Sheol  and  Abaddon.  Here  and  in  xxvii.  20,  as  elsewhere 
in  the  Wisdom  literature,  these  two  proper  names  are  combined 


THE   PROVERBS  15.  12-18  97 

How  much  more  then  the  hearts  of  the  children  of  men  ! 

A  scorner  loveth  not  to  be  reproved  :  1 2 

He  will  not  go  unto  the  wise. 

A  merry  heart  maketh  a  cheerful  countenance  :  13 

But  by  sorrow  of  heart  the  spirit  is  broken. 

The    heart    of  him   that    hath    understanding    seeketh  14 

knowledge : 
But  the  mouth  of  fools  feedeth  on  folly. 
All  the  days  of  the  afflicted  are  evil :  15 

But  he  that  is  of  a  cheerful  heart  hath  a  continual  feast. 
Better  is  little  with  the  fear  of  the  Lord,  16 

Than  great  treasure  and  trouble  therewith. 
Better  is  a  ^  dinner  of  herbs  where  love  is,  i; 

Than  a  stalled  ox  and  hatred  therewith. 
A  wrathful  man  stirreth  up  contention  :  18 

But  he  that  is  slow  to  anger  appeaseth  strife. 

*  Or,  portion 


apparently  as  synonymous  terms  for  the  region  of  death.  In  later 
times  (see  Rev.  ix.  ii)  Abaddon  had  become  personified  into  an 
angel  of  death.  According  to  the  Wisdom  literature  Jahweh  is 
represented  as  exercising  control  over  Sheol,  a  view  that  is  an 
advance  upon  earlier  ideas.     (See  Isa.  xxxviii.  i8.) 

13.  A  merry  heart.  For  the  teaching  of  Proverbs  on  this 
subject  see  verse  15  and  xvii.  22,  as  also  Ecclus.  xiii.  26.  One 
wonders  whether  R.  L.  Stevenson  learned  his  lessons  of  joy  from 
these  verses,  and  whether  it  is  the  memory  of  Proverbs  that 
underlies  the  many  beautiful  petitions  in  his  wonderful  prayers — 
e.  g.  '  Give  us  courage  and  gaiety,  and  a  quiet  mind  .  .  .  give  us 
to  go  blithely  on  our  business  all  this  day  .  .  .  give  us  to  awake 
with  smiles,  give  us  to  labour  smiling.  .  .  renew  in  us  the  sense 
of  joy.'     See  Dunbar's  poems  Of  Content  and  Best  to  be  Blythe. 

16.  '  Mickle  corn,  mickle  care,'  says  the  Scottish  proverb. 

17.  dinner.     Better,  'dish.' 

stalled  ox.  That  is,  a  fatted  ox,  the  fuller  English  expression 
being  'a  stall-fed  ox.'  It  is  to  be  taken  here  as  symbolic  of 
luxurious  feeding.  Cf.  the  Scottish  proverb  *  Welcome !  is  the 
best  dish  in  the  kitchen.' 

18.  See  xiv.  29,  xv.  i  ;  Ecclus.  viii.  16,  xxviii.  8-12. 


98  THE    PROVERBS  15.  19-26 

19  The  way  of  the  sluggard  is  as  an  hedge  of  thorns : 
But  the  path  of  the  upright  is  made  an  high  way. 

20  A  wise  son  maketh  a  glad  father : 

But  a  foolish  man  despiseth  his  mother. 

21  Folly  is  joy  to  him  that  is  void  of  ^wisdom  : 

But  a  man  of  understanding  maketh  straight  his  going. 

22  Where  there  is  no  counsel,  purposes  are  disappointed  : 
But  in  the  multitude  of  counsellors  they  are  established. 

23  A  man  hath  joy  in  the  answer  of  his  mouth : 
And  a  word  in  due  season,  how  good  is  it  ! 

24  To  the  wise  the  way  of  life  goeth  upward. 
That  he  may  depart  from  ^  Sheol  beneath. 

25  The  Lord  will  root  up  the  house  of  the  proud  : 
But  he  will  establish  the  border  of  the  widow. 

26  Evil  devices  are  an  abomination  to  the  Lord  : 
But  c  pleasant  words  are  pure. 

^  Heb.  heart.  »>  Or,  the  grave 

*^  Or,  tJie  pttre  speak  pleasant  words 


19.  an  hedg'e  of  should  rather  be  'hedged  with.'  Cf.  Hosea 
ii.  6.  Bunyan  makes  a  fine  use  of  the  figure  in  the  passage 
already  referred  to  at  xiii.  15  (see  note  there). 

20.  Cf.  X.  I,  of  which  the  second  clause  here  is  a  variant. 

21.  This  verse  may  have  suggested  to  Paul  the  warning  contained 
in  Eph.  V.  15. 

24.  upward.  This  is  used  in  contrast  simply  to  the  *  beneath ' 
of  the  following  clause,  and  has  no  reference  to  immortality,  for, 
of  course,  both  good  and  evil  men  ended  in  Sheol,  but  the  wise  man 
avoided  a  precipitate  journey  thither. 

S5.  For  the  meaning  of '  border '  see  Deut.  xix.  14.  The  Jewish 
law  took  great  care  to  preserve  inviolate  each  man's  possession  in 
land  ;  see  xxii.  28. 

widow  stands  here  obviously  as  the  most  typical  instance 
of  those  who  required  protection  (cf.  Luke  xx.  47). 

26.  pleasant  words.  This  clause  as  it  stands  does  not  afford 
an  appropriate  contrast  to  the  first  clause,  neither  does  that  of  the 
LXX,  based  on  different  Hebrew,  'The  sayings  of  the  pure  are 
held  in  honour.'  Some  suggest  an  alteration  that  will  give  the 
meaning  '  pleasant  words  are  well-pleasing  to  Him.'     It  appears 


THE    PROVERBS  15.  27-32  99 

He  that  is  greedy  of  gain  troubleth  his  own  house:  27 

But  he  that  hateth  gifts  shall  live. 

The  heart  of  the  righteous  studieth  to  answer :  28 

But  the  mouth  of  the  wicked  poureth  out  evil  things 

The  Lord  is  far  from  the  wicked  :  29 

But  he  heareth  the  prayer  of  the  righteous. 

The  light  of  the  eyes  rejoiceth  the  heart :  30 

And  good  tidings  make  the  bones  fat. 

The  ear  that  hearkeneth  to  the  reproof  of  life  3' 

Shall  abide  among  the  wise. 

He  that  refuseth  '^correction  despiseth  his  own  soul :         32 

But  he  that  hearkeneth  to  reproof  getteth  t>  understanding. 

*  Or,  ipistntdion  ^  Heb.  heart. 

that  the  original  form  of  the  second  clause  has  been  lost,  and  that 
all  that  we  have  are  attempts  to  supply  its  place. 

27.  tronbleth.  The  word  is  hardly  strong  enough  to  represent 
the  original,  which  is  better  rendered  '  destroyeth.'  Plumptre 
notes  that  the  Aramaic  paraphrase  of  this  verse  reads  *  He  who 
gathers  the  mammon  of  unrighteousness,'  and  wonders  whether  it 
was  this  verse  that  suggested  the  saying  in  Luke  xvi.  g. 

Srifts.  This  no  doubt  signifies  bribes.  Bribery  has  always 
been,  and  still  remains,  one  of  the  greatest  scandals  and  difTiculties 
in  Oriental  government. 

From  this  point  onwards  to  the  tenth  verse  of  the  next  chapter 
the  order  of  the  verses  in  the  LXX  varies  from  that  of  the  Hebrew, 
there  being  probably  some  attempt  to  rearrange  according  to  the 
connexion  of  ideas. 

28.  studieth  to  answer.  The  LXX,  which  reads  the  plural, 
translates  *  meditate  faithfulness,'  an  excellent  meaning  that  may 
be  correct. 

30.  The  light  of  the  eyes.  Under  the  influence  of  the  second 
clause  many  interpreters  confine  this  to  the  light  of  joy  shining  in 
the  eyes  of  the  messenger  of  good  tidings,  while  others  generalize 
it  as  a  symbolical  expression  for  their  good  fortune.  That  may 
simply  be  a  statement  that  as  light  is  a  joy  to  the  eyes  (cf  Eccles. 
xi.  7)  so  are  good  tidings  the  means  of  giving  gladness  to  him  who 
hears  them. 

31.  This  verse  is  well  paraphrased  by  Toj',  'Teachableness  is 
the  key  that  unlocks  the  door  of  the  sages.' 

32.  his  owix  sonl.     That  is,  'himself.' 

H    2 


loo  THE   PROVERBS  15.  33— 16.  4 

3.^  The  fear  of  the  Lord  is  the  instruction  of  wisdom ; 

And  before  honour  goeth  humihty. 
16  The  ^  preparations  of  the  heart  belong  to  man  : 

But  the  answer  of  the  tongue  is  from  the  Lord. 

2  All  the  ways  of  a  man  are  clean  in  his  own  eyes  : 
But  the  Lord  weigheth  the  spirits. 

3  ^  Commit  thy  works  unto  the  Lord, 
And  thy  ^  thoughts  shall  be  established. 

4  The  Lord  hath  made  every  thing  for  d  its  own  end : 

Yea,  even  the  wicked  for  the  day  of  evil. 

»  Or,  plans  »» Heb.  Roll.  ^  Or,  purposes 

^  Or,  his  own  purpose 

33.  Cf.  i.  7  and  ix,  10,  of  which  verses  this  is  a  significant 
variant.  Perhaps  *  instruction  in  wisdom '  gives  the  meaning 
better.     For  the  second  clause  cf.  xviii.  12,  xxii.  4. 

xvi.  1.  On  the  first  seven  verses  of  this  chapter  Plumptre 
remarks  that,  '  more  than  any  other  group  in  the  book,  they  have  a 
specially  religious  character  impressed  upon  them.'  The  frequent 
repetition  of  the  name  Jahweh  in  these  verses  is  remarkable. 

preparations.  As  the  margin  shows,  this  is  better  rendered 
'plans,'  while  the  contrasted  phrase  in  the  next  clause,  'answer  of 
the  tongue,'  seems  to  mean  the  final  outcome  of  thought,  possibly, 
as  has  been  suggested,  with  an  allusion  to  defending  oneself 
before  kings.  Is  it  possible  that  this  verse  was  in  our  Lord's 
mind  when  He  told  His  disciples  that  they  were  not  to  be  anxious 
in  the  hour  of  trial,  for  the  words  were  not  their  own  in  such  an 
hour,  but  it  would  be  the  Spirit  of  their  Father  that  would  speak 
in  them  (cf.  Matt.  x.  20,  Luke  xii.  12)  ?  Cf.  the  ninth  verse  of  this 
chapter  for  a  similar  idea,  differently  expressed. 

2.  This  verse  recurs  in  almost  identical  form  in  xxi,  2.. 

3.  Comxuit.  As  the  margin  shows,  the  Hebrew  metaphor  is 
that  of  rolling  a  burden  upon  the  shoulders  of  some  one  else,  a 
metaphor  that  is  fairly  frequent  in  the  Hebrew  poets.  Cf.  Ps. 
xxxvii.  5.     These  first  three  verses  are  not  found  in  the  LXX. 

4.  its  own  end.  As  the  margin  suggests,  it  is  possible  to 
render  also  '  his  own  end'  or  'purpose,'  but  the  reading  of  the 
text  is  probably  correct,  judging  from  the  parallel  clause.  The 
thought  that  underlies  the  verse  is  that  of  God's  absolute  control 
of  the  universe,  and  that  nothing  can  possibly  happen  without  His 
controlling  purpose  guiding  the  action.  Even  the  wicked  have 
their  place  to  fill  in  the  universe,  and,  according  to  the  somewhat 


THE   PROVERBS  10.  5-7  loi 

Every  one  that  is  proud  in  heart  is  an  abomination  to  5 

the  Lord  : 
^  Though  \\d,\\^join  in  hand,  he  shall  not  be  unpunished. 
By  mercy  and  truth  iniquity  is  ^  purged  :  <5 

And  by  the  fear  of  the  Lord  men  depart  from  evil. 
When  a  man's  ways  please  the  Lord,  7 

He  maketh  even  his  enemies  to  be  at  peace  with  him. 

=^  See  ch.  xi.  21.  **  Or,  atoned  for 


simple  philosophy  of  this  writer,  they  are  made  for  the  day  of  evil, 
but  he  does  not  suggest  the  problem  as  to  why  such  a  thing  should 
be,  or  what  is  the  purpose  of  their  destruction.  That  evil  men 
existed  everywhere,  wrought  mischief,  and  suffered  punishment, 
was  so  obvious  a  truth  that  the  O.  T.  writers  continually  note  it, 
but  they  did  not  get  lost  in  a  metaphysical  bog  as  to  free-will  and 
determinism,  seeing  that  it  was  always  possible  for  a  man  to 
change  either  from  good  or  evil  to  its  opposite.  Beyond  the 
statement,  therefore,  that  all  reward  and  punishment  lie  ultimately 
in  the  hands  of  God  the  language  of  this  verse  does  not  go. 

5.  Cf.  for  the  clauses  of  this  verse  xi.  20,  21  and  the  note  on  the 
latter  verse.  Between  this  verse  and  the  next  two  verses  are 
found  in  the  LXX,  which  run  as  follows : 

'The  beginning  of  a  good  way  is  to  do  justly, 
And  it  is  more  acceptable  with  God  than  to  offer  sacrifices. 
He  who  seeks  the  Lord  will  find  knowledge  with  righteousness, 
And  they  who  rightly  seek  Him  will  find  peace.' 

As  will  be  noticed,  parallels  are  to  be  found  to  these  verses  in 
verse  6  of  this  chapter,  xxviii.  5,  i  Sam.  xv.  22,  Eccles.  v.  i. 
These  verses  in  the  LXX  may  preserve  current  Hebrew  proverbs 
that  have  dropped  out  of  our  present  Hebrew  text  (see  Toy). 

6.  The  first  clause  of  this  verse  represents  the  highest  level  of 
Hebrew  thought  on  the  subject  of  moral  purification,  and  is 
paralleled  by  such  famous  utterances  as  that  found  in  Hos.  vi.  6. 
It  may  represent  the  more  philosophical  attitude  of  the  Wisdom 
writers  in  contrast  with  that  of  the  priestly  class  ;  not  perhaps 
that  the  two  were  so  much  in  conflict  as  that  they  looked  at  the 
whole  question  of  expiation  from  different  points  of  view. 

*7.  Wildeboer  thinks  that  the  writer  has  in  mind  such  stories 
as  those  of  Abraham  and  Abimelech,  Jacob  and  Laban,  and  the 
conduct  of  David  to  his  enemies  recorded  in  2  Sam.  xix.  11-15. 
Whether  this  be  so  or  not,  we  can  at  least  illustrate  this  verse 
from  such  instances. 


I02  THE   PROVERBS  16.  8-15 

8  Better  is  a  little  with  righteousness 
Than  great  revenues  with  injustice. 

9  A  man's  heart  deviseth  his  way : 
But  the  Lord  directeth  his  steps. 

10  «A  divine  sentence  is  in  the  lips  of  the  king  : 
His  mouth  shall  not  transgress  in  judgement. 

I  r  A  just  balance  and  scales  are  the  Lord's  : 
All  the  weights  of  the  bag  are  his  work. 

12  It  is  an  abomination  to  kings  to  commit  wickedness  : 
For  the  throne  is  established  by  righteousness. 

13  Righteous  lips  are  the  delight  of  kings  ; 
And  they  love  him  that  speaketh  right. 

14  The  wrath  of  a  king  is  as  messengers  of  death  : 
But  a  wise  man  will  pacify  it. 

15  In  the  light  of  the  king's  countenance  is  life ; 
And  his  favour  is  as  a  cloud  of  the  latter  rain. 

"  Heb.  Divination.  '■  ^  ?<ji      /  .^ 

1 ^ ^ ,     -    ■■,      ■:  '      ! 

8.  This  is  the  only  verse  among  the  first  nine  that  does  not 
contain  the  name  Jahweh.    For  the  idea  contained  in  it  cf.  xv.  16. 

9.  Cf.  verse  i  above,  and  note. 

10.  From  this  to  the  end  of  verse  15  the  Proverbs  deal  with 
the  conduct  of  kings. 

It  is  obvious  that  the  statements  made  in  this  verse  can  only 
refer  to  the  ideal  king,  and  that  they  could  not  be  spoken  of  kings 
in  general. 

11.  Cf.  ii.  I  and  note,  and  also  Amos  viii.  5. 

are  the  LORD'S.  Gratz  suggests  the  emendation  'the  king's,' 
and  this  is  quite  possible,  as  some  one  may  have  supposed  the  term 
to  refer  to  the  Divine  King,  and  so  altered  it.  The  emended  text 
would  bring  the  verse  into  more  exact  accordance  with  the  passage. 
The  translation  here  '  a  just  balance  and  scales '  is  inadmissible,  as 
the  adjective  really  only  goes  with  the  second  word.  There  seems 
no  reason  why  the  scales  rather  than  the  balance  should  be  called 
just,  and  Toy  suggests  that  the  adjective  should  be  omitted 
altogether. 

12.  Cf.  XXV.  5.  xxix,  14  for  parallel  proverbs. 

14.  Cf.  Eccles.  viii.  4.  *  Will  pacify  it,'  i.  e.  'will  seek  to  pacify 
it,'  as  being  the  course  of  true  prudence. 

15.  For  the   figures   here   employed   cf.   2    Sam.   xxiii.   3,   4. 


THE   PROVERBS  16.  16-20  103 

How  much  better  is  it  to  get  wisdom  than  gold !  16 

Yea,  to  get  understanding  is  rather  to  be  chosen  than  silver. 
The  high  way  of  the  upright  is  to  depart  from  evil :  17 

He  that  keepeth  his  way  preserveth  his  soul. 
Fndegoef/i  before  destruction,  18 

And  an  haughty  spirit  before  a  fall. 

Better  it  is  to  be  of  a  lowly  spirit  with  the  »  poor,  19 

Than  to  divide  the  spoil  with  the  proud. 
He  that  ^giveth  heed  unto  ^the  word  shall  find  good :      20 
*  Or,  meek  ^  Or,  handleth  a  matter  wisely 

^  See  ch.  xiii.  13. 

Ps.  Ixv.  10,  and  Ps.  Ixxii.  6,  as  also  an  Indian  proverb  quoted  by 
Malan :  *  The  king's  countenance  is  like  the  sun,  it  warms  both 
eyes  and  hearts.' 

the  latter  rain.  That  is,  the  spring  rain,  which  was  essential 
to  the  proper  ripening  of  the  crops  (see  S.  of  S.  ii.  11  and  note, 
also  Job  xxix.  23). 

16.  Cf.  iii.  14  and  note. 

17.  is  to  depart,  i.e.  'consists  in  departing  from,'  but  more 
probably  the  translation  should  be  'avoids.'  The  LXX  somewhat 
expands  this  verse,  but  there  is  nothing  original  in  the  expansion. 
It  simply  consists  of  echoes  of  other  verses  of  Proverbs,  and  is 
probably  due  to  a  scribe. 

18.  In  many  places  in  the  Proverbs  pride  is  spoken  of  (cf.  xi.  2, 
xviii.  12,  &c.) ;  while  the  form  of  a  proverb  may  be  derived  from 
the  experiences  of  social  life,  the  thought  cuts  much  deeper  (cf.  the 
English  form  of  the  proverb  '  Pride  will  have  a  fall,'  and  the 
Scottish  'Pride's  an  ill  horse  to  ride').  Malan  also  quotes  in 
illustration  one  of  the  seven  sages,  '  What  is  Zeus  about  ?  He 
humbles  the  proud,  and  raises  the  humble,'  and  also  a  Welsh 
proverb,  'Too  full  runs  over,  and  too  high  falls  down.'  Cf. 
further  the  words  of  the  Magnificat,  Luke  i.  51,  52,  as  also  Job  v.  1 1, 
I  Sam.  ii,  7,  which  probably  lie  behind  the  Magnificat. 

19.  divide  the  spoil.  The  metaphor  may  either  be  a  military 
one  or  refer  to  the  unjust  conduct  of  unscrupulous  judges  and 
governors. 

20.  ^veth  heed  tinto,  i.  e.  acts  wisely  with  regard  to.  Hence 
arise  the  translation  of  the  margin  and  the  A.  V.,  since  the  Hebrew 
equivalent  for  'word'  frequently  means  'matter';  but  the  trans- 
lation of  the  text  is  undoubtedly  correct.  It  is  not  certain 
that  '  word  '  here  implies  the  Divine  word ;  it  may  very  weil  refer 
to  the  writings  of  the  sages.     Wildeboer  sees  in  it  a  proof  that 


I04  THE   PROVERBS  16.  21-2S 

And  whoso  trusteth  in  the  Lord,  happy  is  he. 
3  1  The  wise  in  heart  shall  be  called  prudent : 

And  the  sweetness  of  the  lips  increaseth  learning. 
2  3  Understanding  is  a  wellspring  of  life  unto  him  that  hath  it : 

But  the  correction  of  fools  is  their  folly. 

23  The  heart  of  the  wise  instructeth  his  mouth, 
And  addeth  learning  to  his  lips. 

24  Pleasant  words  are  as  an  honeycomb, 
Sweet  to  the  soul,  and  health  to  the  bones. 

25  '"t  There  is  a  way  which  ^seemeth  right  unto  a  man, 
But  the  end  thereof  are  the  ways  of  death. 

26  The  appetite  of  the  labouring  man  laboureth  for  him ; 
For  his  mouth  c  craveth  it  of  him. 

27  A  worthless  man  ^  deviseth ^mischief : 
And  in  his  lips  there  is  as  a  scorching  fire. 

38  A  froward  man  scattereth  abroad  strife : 

And  a  whisperer  ^  separateth  chief  friends. 

*  See  ch.  xiv.  12.  ^  Or,  is  straight  before 

*^  Or,  tirgeth  him  thereto  ^  Heb.  diggeth. 

*  Or,  altenateth  his  friend 

Israel  had  already  become  *  the  nation  of  the  book,'  as  the 
Mohammedans  term  them,  and  he  considers  that  the  reference 
here  is  not  only  to  the  law,  but  also  to  the  prophets. 

21.  shall  be  called.     That  is,  '  esteemed.' 

learning  should  perhaps  rather  be  '  powers  of  persuasion,' 
which  gives  in  every  way  a  better  sense. 

22.  For  the  ideas  of  this  verse  cf.  x.  11,  i.  2,  &c. 

23.  This  is  a  varying  form  of  verse  21. 

24.  On  the  honeycomb  see  Song  of  Songs  v.  i,  Ps.  xix.  10. 
Some  think  that  the  medicinal  uses  of  honey  are  here  referred  to, 
but  it  is  improbable. 

25.  A  repetition  of  xiv.  12. 

26.  Cf.  Eccles.  vi.  7. 

craveth  it  of  him.  The  marginal  rendering  is  better,  *  urgeth 
him  thereto,'  that  is,  '  drives  him  to  work.' 

27.  A  worthless  man.     See  vi.  12. 

deviseth  is  literally  '  digs,'  viz.  a  pit  to  serve  as  a  trap. 

28.  chief.     This  word  is  an  interpretative  addition.     1  he  idea 


THE   PROVERBS  16.  29-33  105 

A  man  of  violence  enticeth  his  neighbour,  29 

And  leadeth  him  in  a  way  that  is  not  good. 

»  He  that  shutteth  his  eyes,  it  is  to  devise  froward  things  :  30 

He  that  compresseth  his  hps  bringeth  evil  to  pass 

The  hoary  head  is  a  crown  of  ^  glory,  31 

c  It  shall  be  found  in  the  way  of  righteousness. 

He  that  is  slow  to  anger  is  better  than  the  mighty ;  32 

And  he  that  ruleth  his  spirit  than  he  that  taketh  a  city 

The  lot  is  cast  into  the  lap ;  33 

"^  Or,  He  that  shutteth  his  eyes  to  devise  froward  things,  that 
compresseth  his  lips,  bringeth  Ifc. 

^  Or,  beauty  <=  Or,  If  it  be  found 

of  the  text  is  almost  certainly  the  correct  one,  and  not  the 
marginal  rendering  'alienateth  his  friend.' 

30.  Cf.  vi.  13,  14.  The  translation  of  the  text  seems  the  best, 
and  the  general  sense  is,  as  Toy  says,  clear  enough,  though  there 
is  some  doubt  about  the  exact  rendering  of  the  Hebrew.  The 
signs  here  given,  we  learn  from  the  earlier  passage,  were  recog- 
nized as  symbols  of  treacherous  conduct. 

31.  The  hoary  head.  Here  is  beautifully  expressed  an  idea  that 
was  common  in  the  O.  T.,  and  which  we  find  also  in  a  proverb  of 
the  Rabbis,  *To  welcome  an  old  man  is  like  welcoming  the 
Shekinah.'  The  suggested  rendering  of  the  margin  that  the  hoary 
head  is  only  honourable  if  found  in  the  way  of  righteousness  is 
hardly  sustained  by  the  Hebrew,  though  there  is  a  beautiful 
expression  of  it  in  Ecclus,  xxv.  3-6. 

32.  This  famous  verse  has  a  great  many  parallels  in  the 
literature  of  many  people  (cf.  Malan,  vol.  ii,  pp.  432-42).  The 
Jewish  fathers  cited  this  text  as  the  definition  of  the  perfect  hero, 
and  English  readers  may  remember  the  passage  in  Milton's 
Paradise  Regained,  book  ii,  lines  466  ff.  : — 

*  Yet  he  who  reigns  within  himself,  and  rules 
Passions,  desires,  and  fears,  is  more  a  king — 
Which  every  wise  and  virtuous  man  attains.* 

Cf.  also  the  less-known  but  verj'  fine  poem  of  Dunbar,  Rcivl 
of  Anis  Self,  with  its  recurring  refrain,  evidently  suggested  by  this 
verse : — 

*  He  rewlis  weill,  that  weill  him  self  can  gyd.' 

33.  lot.  This  method  of  discovering  the  Divine  will  was  a 
common  one  among  ancient  peoples,  and  is  referred  to  frequently 


io6  THE   PROVERBS  17.  1-4 

But  the  whole  disposing  thereof  is  of  the  Lord. 
17  Better  is  a  dry  morsel  and  quietness  therewith, 
Than  an  house  full  of  »  feasting  with  strife. 

2  A  servant  that  dealeth  wisely  shall  have  rule  over  a  son 

that  b  causeth  shame, 
And  shall  have  part  in  the  inheritance  among  the  brethren. 

3  The  fining  pot  is  for  silver,  and  the  furnace  for  gold ; 
But  the  Lord  trieth  the  hearts.         i  di^lm  Ir.fU 

4  An  evil-doer  giveth  heed  to  wicked  lips ; 

*  Heb.  the  sacrifices  0/ strife.  ^  Or,  doeih  shamefully 


in  the  O.  T.,  where  it  seems  to  have  been  employed  even  by  the 
priests,  though  the  methods  of  its  employment  are  not  clear. 
Some  of  the  most  notable  uses  w^ere  as  follows:  (i)  to  discover  a 
criminal  (see  Jonah  i.  7)  ;  to  appoint  to  high  office  (i  Sam.  x.  20)  ; 
to  divide  property  (Matt,  xxvii.  35).  See  the  article  'Lots' 
in  HBD. 

lap.  Cf.  vi.  27.  The  reference  is  undoubtedly  to  the  pouch 
formed  by  doubling  the  outer  garment  over  the  girdle  in  which 
things  were  kept  and  carried.     Cf.  xvii.  23,  xxi.  14. 

disposing'.  The  result  of  this  method  of  divination  was 
regarded  as  expressive  of  the  Divine  will. 

xvii.  1.  a  dry  morsel.  Cf.  the  Italian  proverb,  'An  apple  eaten 
in  peace  is  worth  more  than  a  partridge  eaten  in  trouble.' 

feasting'.  This  is  literally  *  sacrifices,'  but,  as  we  have  seen 
several  times  already,  in  ordinary  practice  the  two  things  were 
synonymous,  since  the  eating  of  the  flesh  offered  in  sacrifice 
involved  a  feast.  It  is  further  possible  that  by  this  time  the  word 
had  no  longer  its  strict  ritual  significance,  but  designated  simply 
the  slaying  of  animals  for  food. 

2.  servant.  This  is,  of  course,  a  slave,  and  we  have  many 
traces  in  the  O.T.,  not  only  of  the  practice  of  regarding  such  as 
members  of  the  family  (cf.  Gen.  xxiv.  12 ;  Deut.  v.  14),  but  also 
of  the  slave  becoming  heir  to  the  master  (cf.  Gen.  xv.  3  ;  i  Kings 
xi.  26).  As  to  the  uncertainty  of  inheritance  caused  by  foolish  or 
wicked  sons,  cf.  Eccles.  ii.  21,  x.  7,  and  for  the  general  idea  of 
this  verse  cf.  Ecclus.  x.  25. 

3.  The  first  clause  of  this  verse  is  repeated  in  xxvii.  21,  and 
the  figure  occurs  in  various  other  places  in  Scripture  (cf.  Ps.  Ixvi. 
10-12  ;  Mai.  iii.  3  ;  Ecclus.  ii.  5). 


THE   PROVERBS  17.  5-7  107 

Ajid  ^  a  liar  giveth  ear  to  a  mischievous  tongue. 

Whoso  mocketh  the  poor  reproacheth  his  Maker  :  5 

And  he  that  is  glad  at  calamity  shall  not  be  unpunished. 

Children's  children  are  the  crown  of  old  men  ;  ^ 

And  the  glory  of  children  are  their  fathers. 

^  Excellent  speech  becometh  not  a  fool :  7 

Much  less  do  lying  lips  a  prince. 

*  Heb.  falsehood.  ^  Or,  Arrogant 

4.  liar.  As  the  margin  shows,  this  really  means  '  falsehood  ' ; 
but  probably  the  text  is  corrupt,  as  the  form  of  the  verse  certainly 
requires  not  the  abstract  but  the  concrete  noun,  and  the  two 
clauses  are  designed  to  show  how  readily  the  wicked  man  listens 
to  mischievous  gossip.  In  many  LXX  manuscripts  there  is  added 
here  a  verse  which  in  the  best  manuscript  occurs  after  verse  6. 
It  runs  thus  : — 

'  To  the  faithful  belongs  the  whole  world  of  wealth, 
But  to  the  faithless  not  an  obolus'  (that  is,  'farthing'). 

The  form  of  this  saying  is  so  distinctly  Greek  that  it  appears  to 
have  had  a  Greek  origin.  It  may  have  been,  indeed,  the  produc- 
tion of  a  Greek  scribe. 

5.  Cf.  xiv.  31  for  the  first  clause. 

g"lad  at  calamity.  The  only  question  in  the  interpretation  of 
this  verse  is  whether  the  calamity  spoken  of  is  to  be  confined  to 
that  which  happens  to  the  poor,  or  is  to  be  understood  of  calamity 
in  general.     Cf.  for  the  general  idea  of  the  verse  Ecclus.  iv.  1-6. 

6.  crown.  This  verse  expresses  in  beautiful  and  memorable 
language  one  of  the  great  thoughts  of  the  O.T.,  that  children  are 
one  of  the  greatest  of  life's  blessings,  and  the  two  clauses  of  the 
verse  regard  the  relationship  both  from  the  side  of  the  fathers  and 
of  the  children.  There  is  no  doubt  that,  as  commentators  have 
suggested,  the  original  motives  that  prompted  the  desire  for 
children  was  in  order  to  provide  some  one  who  would  make  due 
provision  for  proper  religious  rites  being  performed  in  honour  of 
the  dead,  since  the  man  who  was  without  such  would  fare  badly 
in  the  other  world. 

7.  Excellent.  The  meaning  'arrogant,'  given  in  the  margin,  is 
without  any  valid  support,  and  there  is  much  to  be  said  for  trans- 
lating the  Hebrew  by  *  honest'  rather  than  'excellent.'  In  the 
second  clause  the  word  rendered  'prince'  is  found  again  in  verse 
26,  where  it  is  translated  '  noble,*  and  both  in  that  verse  and  here 
seems  to  refer  more  to  character   than  to  social  position,  so  it 


io8  THE   PROVERBS  17.  8-ir 

8  A  gift  is  aj  a  precious  stone  in  the  eyes  of  him  that  hath  it : 
Whithersoever  «■  it  turneth,  » it  ^  prospereth. 

9  He  that  covereth  a  transgression  seeketh  love : 

But  he  that  harpeth  on  a  matter  «  separateth  chief  friends. 

10  A  rebuke  entereth  deeper  into  one  that  hath  understanding 
Than  an  hundred  stripes  into  a  fool. 

1 1  ^1  An  evil  man  seeketh  only  rebellion ; 

*  Or,  he  ^  Or,  dedleth  wisely  <^  See  ch.  xvi.  28. 

*  Or,  A  rebellious  man  (Heb.  rebellion)  seeketh  only  evil 

would  be  better  to  render  it  'a  man  of  noble  character.'  The 
whole  force  of  the  verse  seems  to  be  that  speech  should  be  the 
outward  expression  of  the  inward  spirit.     (Cf.  James  iii.  n,  12.) 

8.  gift.  This  word  almost  certainly  means  in  the  present 
connexion  a  bribe.     (Cf.  Exod.  xxiii.  8.) 

precious  stone.  Since  there  is  no  authority  for  introducing 
'  as '  before  these  words,  and  without  it  the  mere  statement  that 
the  gift  consists  of  a  jewel  has  little  significance,  there  is  great 
probability  that  Frankenberg's  suggestion  to  understand  by  the 
word  an  amulet  or  lucky  stone  is  the  true  one. 

In  the  eyes  of  him  that  hath  It,  i.  e.  in  the  estimation  of  the 
possessor ;  but  the  question  is  whether  the  possessor  is  the  bribed 
or  the  briber.  There  is  much  to  be  said  for  both,  though  the 
latter  appears  more  probable. 

it  turneth.  Instead  of  'it '  the  '  he '  of  the  margin  is  more 
likely.  The  clause  could  then  signify  that  through  virtue  of  his 
bribe  the  briber  always  accomplishes  his  purposes — a  cynical 
proverb  that  throws  a  lurid  light  upon  the  social  conditions  of  the 
period  from  which  it  emanated. 

9.  covereth,  i.  e.  '  keeps  silent  about,'  the  meaning  not  being 
that  in  any  guilty  way  he  hides  a  crime,  but  that  he  keeps  silent 
about  heedless  speeches,  that,  if  reported,  might  cause  heart- 
burning. 

10.  Some  commentators  quote  appropriately  the  Latin  proverb 
*  A  noble  steed  is  ruled  even  by  the  shadow  of  the  whip  ;  a  sluggish 
one  cannot  be  roused  even  by  the  spur.' 

11.  rebellion.  The  form  of  the  verse  seems  to  indicate  that 
this  proverb  deals  solely  with  political  conditions,  and  that  the 
attempt  to  understand  it,  either  of  moral  evil  or  exclusively  of 
rebellion  against  God,  is  impossible.  If  this  interpretation  is  the 
true  one,  then  the  cruel  messenger  of  the  second  clause  must 
mean  the  executor  of  the  king's  justice,  and  not,  as  the  LXX 
supposes,  the  angel  of  the  Lord. 


THE    PROVERBS  17.  12-17  109 

Therefore  a  cruel  messenger  shall  be  sent  against  him. 

Let  a  bear  robbed  of  her  whelps  meet  a  man,  ^2 

Rather  than  a  fool  in  his  folly. 

Whoso  rewardeth  evil  for  good,  13 

Evil  shall  not  depart  from  his  house. 

The  beginning  of  strife  is  as  when  one  letteth  out  water :  14 

therefore  leave  off  contention,  before  there  be  quarrelling. 

He  that  justifieth  the  wicked,  and  he  that  condemneth  the  15 

righteous, 
Both  of  them  alike  are  an  abomination  to  the  Lord. 
Wherefore  is  there  a  price  in  the  hand  of  a  fool  to  buy  ^6 

wisdom, 
Seeing  he  hath  no  *  understanding  ? 

A  friend  loveth  at  all  times,  17 

*  Heb.  heart. 


12.  On  the  fierceness  of  the  creature  here  named  see  2  Sam. 
xvii.  8.  The  LXX  has  understood  and  probably  read  the  Hebrew 
differently,  and  renders,  *  Care  may  come  on  a  wise  man,  but  fools 
meditate  evil.' 

14.  letteth  out  water.  The  metaphor  seems  clear  enough, 
just  as  a  slight  hole  in  the  bank  of  a  reservoir  might  lead  to  the 
destruction  of  the  whole  mass  and  bring  disaster  upon  the  valley 
beneath,  so  it  is  with  the  first  introduction  of  contention;  cf. 
Ecclus.  XXV.  25.  But  the  LXX  gives  another  turn  to  the  phrase, 
which  is  also  in  agreement  with  many  other  passages  in  Proverbs. 
It  renders,  'The  outpouring  of  words  is  the  beginning  of  strife' 
(cf.  X.  19). 

15.  There  is  a  kind  of  alliteration  in  the  Hebrew  which  Toy 
well  represents  by  rendering  '  he  who  rights  the  wrong  and  he 
who  wrongs  the  right.' 

justifieth.  It  is  from  the  Hebrew  word  thus  translated  that 
the  N.T.  took  the  Greek  expression  there  also  rendered  'justify,' 
but  here  *  gives  judgement  on  behalf  of  conveys  a  better  meaning. 

16.  a  price.  It  is  questionable  whether  this  refers  to  fees 
paid  in  the  schools  to  the  teachers  of  wisdom,  or  whether  it  is 
simply  a  statement  of  the  impossibility  of  purchasing  wisdom  by 
any  sum,  however  great  (cf.  Job  xxviii.  i8 ;  Prov.  iii.  15,  &c.). 

understanding.  Here  the  word  expresses  capacity,  or 
disposition,  for  learning. 


110  THE    PROVERBS  17.  18-32 

And  8  a  brother  is  born  for  adversity. 

18  A  man  void  of  ^understanding  striketh  hands, 

And  becometh  surety  in  the  presence  of  his  neighbour. 

19  c  He  loveth  transgression  that  loveth  strife : 

He  that  raiseth  high  his  gate  seeketh  destruction. 

20  He  that  hath  a  froward  heart  findeth  no  good : 

And  he  that  hath  a  perverse  tongue  falleth  into  ^  mischief. 

21  He  that  begetteth  a  fool  doethit  to  his  sorrow  : 
And  the  father  of  a  fool  hath  no  joy. 

22  A  merry  heart  « is  a  good  medicine : 
But  a  broken  spirit  drieth  up  the  bones. 

*  Or,  is  horn  as  a  brother  ^  Heb.  heart. 

*^  Or,  he  that  loveth  transgression  loveth  siiife        ^  Or,  calamity 

^  Heb.  causeth  good  healing. 

17.  a  brother.  This  probably  denotes  the  natural  relationship, 
but  it  may  be  an  exact  equivalent  to  '  friend '  in  the  first  clause. 
Elsewhere  in  the  book  brothers  and  friends  are  contrasted,  not  in 
favour  of  the  former  (see  xviii.  24,  xxvii.  10).  The  rendering  of 
the  margin,  'a  friend  is  born  as  a  brother,'  is  forced  and  unneces- 
sary, the  parallel  of  the  clauses  being  better  preserved  by  the 
translation  of  the  text.  For  a  large  number  of  similar  sayings  see 
Malan,  vol.  ii,  pp.  472-80. 

18.  Warnings  on  this  subject  are  frequent  throughout  the  book  ; 
cf.  vi.  1-5  and  notes. 

in  the  presence  of  his  neighhonr,  i.  e.  '  to  another,'  namely, 
the  creditor. 

19.  transgression.  By  a  slight  alteration  of  the  Hebrew 
'  destruction '  may  be  read,  which  gives  on  the  whole  a  better 
sense,  though,  of  course,  the  reading  of  the  text  implies  that  the 
quarrelsome  spirit  is  itself  sinful,  and  is  quite  in  accordance  with 
the  teaching  of  the  book. 

raiseth  higfh  his  g'ate.  In  illustration  of  this  phrase  com- 
mentators cite  Jer.  xxii.  13-19,  and  the  story  of  Haman ;  but  it  is 
not  quite  clear  that  the  phrase  ever  had  the  significance  thus 
attributed  to  it,  and  the  alteration  of  one  letter  in  the  Hebrew 
gives  the  meaning  'speaks  loftily,'  which  is  better  in  accordance 
with  the  preceding  clause,  and  also  with  many  other  passages  of 
Proverbs. 

21.  Cf  Eccles.  ii.  18,  19. 

22.  bones  no  doubt  represent  here  the  whole  body  (cf.  xv. 
30,  &c.). 


THE   PROVERBS  17.  23— 18.  i  iii 

A  wicked  man  taketh  a  gift  out  of  the  bosom,  23 

To  pervert  the  ways  of  judgement. 

Wisdom  is  before  the  face  of  him  that  hath  understanding  :  24 

But  the  eyes  of  a  fool  are  in  the  ends  of  the  earth. 

A  foolish  son  is  a  grief  to  his  father,  25 

And  bitterness  to  her  that  bare  him. 

Also  to  »  punish  the  righteous  is  not  good,  26 

Nor  to  smite  the  noble  for  their  uprightness. 

^  He  that  spareth  his  words  hath  knowledge  :  2" 

And  he  that  is  of  a  cool  spirit  is  a  man  of  understanding. 

Even  a  fool,  when  he  holdeth  his  peace,  is  counted  wise  :  28 

c  When  he  shutteth  his  lips,  he  is  esteemed  as  prudent. 

He  that  separateth  himself  seeketh  his  own  desire,  iq 

"Or,  fine 

^  Or.  He  thai  hath  knowledge  spareth  his  words :  and  a  man  of 
understanding  is  of  a  cool  spirit 

^  Or,  He  that  shutteth  his  lips  is  ifc. 

23.  Efift.     See  note  on  verse  8  above. 
bosom.     See  note  on  xvi.  33. 

24.  before  the  face  of,  i.  e.  '  is  the  goal  of.'  The  wise  man 
has  a  clear  and  definite  idea  of  that  towards  which  he  is  striving, 
whereas  the  foolish  man  dissipates  his  energies  in  many  uncon- 
sidered schemes. 

25.  Cf.  X.  I,  XV.  20,  and  verse  21  above. 

26.  Also.  No  satisfactory  explanation  can  be  given  for  this 
word,  and  it  looks  as  if  this  formed  the  conclusion  to  some  verse 
that  has  been  lost.  Some  have  tried  to  account  for  it  by  inverting 
the  clauses,  but  even  then  there  is  no  need  for  so  emphatic  a 
connective. 

not  sfood  means  '  not  seemly.' 

for  . . .  npirig'litness.  This  translation  is  not  probable,  because 
it  does  not  fit  in  well  with  the  preceding  clause,  though  in  itself  it 
gives  a  sufficiently  good  meaning,  as  it  suggests  spiteful  conduct. 
Wildeboer  translates  *  is  not  seemly,'  as  in  the  previous  clause, 
and  this  makes  excellent  sense.  On  noble  see  note  on  verse  7 
above.  It  is  also  possible  to  translate  the  clause  '  it  is  not  seemly 
to  pervert  justice.' 

27.  28.  For  these  verses  cf.  x.  19,  and  note. 

xviii.   1.  He  that  separateth  himself,  &c.     The  text  presents 


THE   PROVERBS  18. 


2-4 


And  ^  rngeth  against  all  sound  wisdom. 

2  A  fool  hath  no  delight  in  understanding, 
But  only  that  his  heart  may  reveal  itself. 

3  When  the  wicked  cometh,  there  cometh  also  contempt, 
And  with  ignominy  cometh  reproach. 

4  The  words  of  a  man's  mouth  are  as  deep  waters ; 
^  The  wellspring  of  wisdom  is  as  a  flowing  brook. 

*  Or,  quarrelleih  with 

^Or^  A  flowing  brook ^  a  wellspring  of  wisdom 


very  well  the  most  satisfactory  meaning  that  can  be  got  out  of  the 
Hebrew  ;  but  it  is  not  easy  to  give  any  very  clear  significance  to 
the  words,  nor  to  determine  their  reference.  By  many  it  is  taken 
as  descriptive  of  the  selfish  scholar  who  becomes  annoyed  with 
everything  that  interferes  with  his  private  pursuits,  or  of  the 
misanthrope  who,  like  Timon  of  Athens,  becomes  all  men's 
enemy.  Dr.  Horton,  taking  this  significance,  draws  an  interest- 
ing parallel  with  the  character  of  Richard  III  as  delineated  by 
Shakespeare.  The  Greek  represents  the  man  spoken  of  as  being 
an  embittered  one  who  seeks  to  embitter  friends,  but  there  is  no 
satisfactory  evidence  that  this  represents  a  better  Hebrew  text. 

2.  This  is  a  rather  cynical  statement,  but  a  very  true  result 
of  experience.  The  foolish  man  is  not  only  fond  of  speaking,  but 
inclined  to  think  that  his  speech  is  always  wise.  '  I  am  Sir 
Oracle '  is  his  favourite  attitude.  It  is  not  only  egotism,  but 
empty  egotism,  which  marks  him  out. 

3.  contempt.     Probably  of  other  men  for  the  wicked. 

with  ig-nominy.  The  second  clause  is  difficult,  as  the 
translation  of  the  text  gives  no  very  clear  meaning.  Toy  alters 
the  Hebrew  to  read  *  on  insolence  follows  scorn,'  probably  as 
satisfactory  as  anything  we  can  get  out  of  itj  if  conjecture  is  to  be 
permitted. 

4.  Here,  again,  the  Hebrew  is  difficult.  As  the  margin  suggests, 
each  of  the  three  metaphorical  expressions  should  probably  be 
taken  as  descriptive  of  words,  and  it  is  also  probable  that  the 
LXX,  which  reads  'life'  instead  of  *  wisdom '  in  the  second 
clause,  is  correct,  in  which  case  the  whole  verse  would  run  as 
follows  :  *  The  words  of  the  wise  are  deep  waters,  a  flowing 
brook,  a  perennial  fountain.'  In  order  to  make  this  sense  it  is 
necessary  to  introduce  the  word  'wise.'  This  seems  necessary, 
since  no  such  praise  as  is  here  given  of  words  in  general  would 
be  at  all  likely  from  Hebrew  thinkers. 


THE   PROVERBS  18.  5-11  113 

To  accept  the  person  of  the  wicked  is  not  good, 

^  Nor  to  turn  aside  the  righteous  in  judgement. 

A  fool's  lips  ^  enter  into  contention, 

And  his  mouth  calleth  for  stripes. 

A  fool's  mouth  is  his  destruction, 

And  his  Hps  are  the  snare  of  his  soul. 

The  words  of  a  whisperer  are  as  dainty  morsels, 

And  they  go  down  into  the  ^  innermost  parts  of  the  belly. 

He  also  that  is  slack  in  his  work 

Is  brother  to  him  that  is  a  destroyer. 

The  name  of  the  Lord  is  a  strong  tower : 

The  righteous  runneth  into  it,  and  ^  is  safe. 

The  rich  man's  wealth  is  his  strong  city, 

And  as  an  high  wall  in  his  own  imagination. 

*  Or,  So  as  to  turn  aside  ^  Or,  bring  contention 

^  Heb.  chambers.  '^  Heb.  is  set  on  high. 


5.  to  turn  aside.     Better,  *  to  press.' 

6.  enter  into.     Better,  'cause  him  to  enter  into.' 
calleth  for  :  i.  e.  '  brings  upon  him.* 

7.  snare  of  his  soul :  i.e.'  become  his  own  snare.' 

8.  dainty  morsels.  The  word  so  translated  occurs  only  here 
and  in  the  exact  parallel,  xxvi.  22.  This  is  the  probable  meaning, 
but  many  other  interpretations  have  been  given  of  it,  since  the 
word  has  been  derived  from  different  roots  (for  a  full  discussion 
of  the  Hebrew  original  see  Toy's  commentary,  p.  359).  The 
second  clause  of  the  verse  obviously  refers  to  food.  The  point 
of  the  comparison  is  that  just  as  the  delicate  eater  loves  his 
delicacies,  so  the  man  who  delights  in  malicious  gossip  gloats 
over  it  sinking  into  his  heart  (cf.  Job  xx.  12). 

10.  name.  This  commonly  in  the  O.  T.  signifies  the  person  of 
Yahweh.  The  expression  is  not  found  again  in  Proverbs  (cf. 
however,  xxx.  9). 

a  strong  tower  is  an   image  frequent   in  the  Psalter  (Ps. 
Ixi.  3). 

11.  in  his  own  imagfination.  The  Hebrew  may  also  read  '  is 
his  riches.'  The  altered  form  of  the  text  may  have  arisen  from  an 
attempt  on  the  part  of  the  scribe  to  lessen  the  risk  of  what  might 
appear  to  him  an  unlimited  praise  of  riches. 

I 


114  THE   PROVERBS  18.  12-19 

12  Before  destruction  the  heart  of  man  is  haughty, 
And  before  honour  ^^^///  humiHty. 

13  He  that  giveth  answer  before  he  heareth, 
It  is  folly  and  shame  unto  him. 

14  The  spirit  of  a  man  will  sustain  his  infirmity ; 
But  a  broken  spirit  who  can  »  bear  ? 

15  The  heart  of  the  prudent  getteth  knowledge  ; 
And  the  ear  of  the  wise  seeketh  knowledge. 

16  A  man's  gift  maketh  room  for  him, 
And  bringeth  him  before  great  men. 

17  He  that  pleadeth  his  cause  first  seemeth  just ; 
But  his  neighbour  cometh  and  searcheth  him  out. 

18  The  lot  causeth  contentions  to  cease. 
And  parteth  between  the  mighty. 

19  A  brother  ^  offended  is  harder  to  be  won  than  a  strong  city 
And  S2uh  contentions  are  like  the  bars  of  a  castle. 

*  Or,  raise  up  '^  Or,  injured 


12.  Cf.  xvi.  18  and  note. 

13.  Cf.  Ecclus.  xi.  8. 

14.  Cf.  Malan,  vol.  ii,  p.  523-30,  for  many  parallel  sa3'ings. 
For  example,  an  Indian  proverb,  '  What  is  the  use  of  armour  to 
one  who  has  patience  ? '  Toy  remarks  that  we  have  a  conception 
here,  which  comes  nearer  than  any  found  elsewhere  in  the  O.T., 
to  the  Greek  conception  of  courage  as  a  virtue. 

who  can  bear.  The  margin  renders  *  raise  up,'  a  translation 
which  several  commentators  favour  ;  but  on  the  whole  the  rendering 
of  the  text  seems  to  be  the  better  one. 

16.  gift.  Undoubtedly  the  gift  here  referred  to  is  a  present 
made  to  a  patron,  a  practice  that  was  very  prevalent  during  the 
Greek  period  of  Jewish  histor}'.  Toy  refers  for  instances  to 
Josephus,  Ant.  xii.  4.  2,  and  xiv.  12.  2. 

17.  his  neighbour :  i.  e.  the  opposing  party  in  the  suit.  The 
real  gist  of  the  verse  is  that,  before  a  proper  decision  can  be  come 
to,  both  parties  must  be  heard  independently. 

18.  the  mighty.  Perhaps  'powerful'  would  make  better 
sense.     On  the  use  of  the  lot  cf  xvi.  33  and  note. 

19.  As  is  shown  by  the  words  in  italics,  the  exact  translation 
of  the  Hebrew  does  not  make  any  clear  sense,  but  neither  is  the 


THE   PROVERBS  18.  20-24  115 

A  man's  belly  shall  be  filled  with  the  fruit  of  his  mouth ;  20 
With  the  increase  of  his  lips  shall  he  be  satisfied. 
Death  and  life  are  in  the  power  of  the  tongue ;  ai 

And  they  that  love  it  shall  eat  the  fruit  thereof. 
Whoso  findeth  a  wife  findeth  a  good  thing,  23 

And  obtaineth  favour  of  the  Lord. 

The  poor  useth  intreaties  :  23 

But  the  rich  answereth  roughly. 

a  He  that  maketh  many  friends  doeth  it  to  his  own  de-  34 
struction  : 

*  Heb.  A  matt  0/ friends. 

interpretation  implied  in  the  italicized  words  justifiable  from 
the  form  of  the  original.  The  comparisons  seem  to  be  both 
far-fetched  and  inappropriate.  The  LXX  gives  quite  a  different 
turn  to  the  whole  verse,  and  makes  it  a  praise  of  brotherly 
affection  and  help.  It  is  possible  that  parts  of  two  different 
verses  have  here  become  confused,  and  that  it  is  not  now  possible 
to  ascertain  the  original  meaning. 

20.  Cf.  xiii.  2.  The  somewhat  figurative  form  of  the  language 
does  not  prevent  us  from  understanding  the  drift  of  the  proverb. 
Once  again,  the  importance  of  taking  due  care  about  one's  words 
is  insisted  upon.     Cf.  our  Lord's  teaching  in  Matt.  xii.  37. 

21.  love.  This  is  generally  taken  to  mean  '  love  the  use  of  it,' 
but  it  must  be  confessed  this  is  somewhat  to  strain  the  meaning 
of  the  Hebrew,  and  it  is  possible  that  there  may  be  some  corruption 
of  the  text.  Cf.  Ecclus.  xxxvii.  17,  18.  Some  word  equivalent  to 
*  control '  may  have  originally  stood  here,  and  the  meaning  have 
been  that  to  control  the  tongue  is  evidence  of  the  greatest  possible 
wisdom  and  strength.     Cf.  Jas.  iii.  7,  8. 

22.  a  good  tb.ingf.  Rather,  'good  fortune.'  Some  versions 
read  '  a  good  wife,'  but  the  Hebrew  general  form  is  undoubtedly 
correct,  as  the  writer  conceives  of  the  marriage  relation  in  its 
ideal  conditions.  The  limitation  may  have  been  suggested  by  the 
later  passage,  Ecclus.  xxvi.  1-3.  For  the  description  of  the  ideal 
wife  as  then  conceived,  cf.  chap.  xxxi.  In  Malan's  notes  many 
similar  proverbs  are  quoted.  The  LXX  has  a  weak  addition  to 
the  verse,  which  is  clearly  the  reflection  of  a  scribe. 

23.  This  verse  does  not  give  a  very  attractive  picture  of  the 
manners  of  the  time  or  of  the  considerateness  of  the  rich  for 
the  poor.  Compare  the  expansion  of  the  saying  in  Ecclus.  xiii.  3, 
where  the  moral  value  of  such  conduct  is  pointed  out. 

24.  He   that   maketh.     As  the    margin    shows,    the    literal 

I    2 


u6  THE   PROVERBS  19.  i 

But  there  is  a  ^  friend  that  sticketh  closer  than  a  brother. 
19  Better  is  the  poor  that  walketh  in  his  integrity 
Than  he  that  is  perverse  in  his  lips  and  is  a  fool. 
*  Heb.  lovef. 

rendering  is  '  a  man  of  friends,'  and  this  has  been  taken  by  the 
majority  of  commentators  to  mean  a  man  with  many  friends. 
However,  the  Hebrew  word  translated  *  man '  may  with  the 
slightest  alteration  mean  'there  are,'  in  which  case  the  clause 
would  run:  'There  are  many  friends  that  bring  ruin,'  which 
makes  an  excellent  sense  and  a  good  contrast  with  the  clause  that 
follows.  But  a  combination  of  this  reading  with  the  translation 
given  in  the  A.  V.  produces  also  an  excellent  sense,  which  is 
followed  by  Toy,  namely,  'There  are  friends  who  only  seek 
society.'  If  this  latter  meaning  is  taken,  a  close  and  illuminative 
parallel  is  to  be  found  in  Ecclus.  vi.  5-17,  and  xxxvii.  1-6.  Cf. 
also  Shakespeare,  Timon  of  Athens,  Act  ii,  sc.  2,  lines  it-i72ff., 
and  Act  iii,  sc.  6,  II.  iioff.,  also  the  famous  words  of  Polonius  in 
Hamlet^  Act  i,  sc.  3,  11.  60-5.  Further,  different  words  for  friend 
are  used  in  the  two  clauses,  though  it  is  uncertain  whether  the 
difference  that  has  been  sometimes  found  between  them  really 
inheres  in  the  words  themselves. 

that  sticketh  closer.  Cf.  xvii.  17  and  note.  The  words 
have  often  been  interpreted  of  the  Messiah  in  the  first  instance 
and  so  specifically  of  our  Lord,  but  it  can  only  be  said  that  He 
is  the  conspicuous  instance  of  the  general  truth.  The  world's 
history  is  rich  in  historic  examples  of  friendships  which  prove  the 
truth  of  this  proverb,  and  some  of  these  have  been  enshrined 
in  the  finest  English  poetry.  Cf.  Milton's  Lycidas,  Shelley's 
Adonais,  Matthew  Arnold's  Scholar  Gipsy  and  Thyrsis,  and 
Tennyson's  In  Memoriam.  One  of  the  most  beautiful  uses  of  the 
verse  in  recent  English  literature  is  in  Swinburne's  sonnet,  dedicated 
to  Theodore  Watts,  the  closing  lines  of  which  are  as  follow  : — 

*  There  is  a  friend  that,  as  the  wise  man  saith, 
Cleaves  closer  than  a  brother  :   nor  to  me 
Hath  time  not  shown,  through  days  like  waves  at  strife, 
This  truth  more  sure  than  all  things  else  but  death, 
This  pearl  more  perfect  found  in  all  the  sea, 
That  washes  toward  your  feet  these  waifs  of  life.' 

xix.  1.  fool.  In  xxviii.  6  this  verse  occurs  again  with  a  slight 
alteration  of  the  second  clause,  which  there  reads,  '  He  that  is 
perverse  in  his  ways  though  he  be  rich,'  which  is  probably  the 
correct  reading  in  this  passage,  since  the  parallel  demands  some 
contrast  to  the  poor  of  the  first  clause. 


THE   PROVERBS  19.2-6  T17 

Also,  *  that  the  soul  be  without  knowledge  is  not  good  ; 

And  he  that  hasteth  with  his  feet  ^  sinneth. 

The  foolishness  of  man  subverteth  his  way ; 

And  his  heart  fretteth  against  the  Lord. 

Wealth  addeth  many  friends  : 

But  c  the  poor  is  separated  from  his  friend. 

A  false  witness  shall  not  be  unpunished ; 

And  he  that  ^  uttereth  lies  shall  not  escape. 

Many  will  intreat  the  favour  of  ^  the  liberal  man  : 

And  every  man  is  a  friend  to  him  that  giveth  gifts. 

■  Or,  destre  without  knoivledge  is  not  good 

**  Or,  misseth  his  way 

*=  Or,  the  friend  of  the  poor  separateth  himself  from  him 

^  Heb.  hreatheth  out. 

^  Or,  a  prince 

2.  Also  that  the  soul.  For  the  word  'also'  cf.  the  note  on 
xvii.  26.  It  is  probably  out  of  place  here.  The  rendering  of  the 
text  in  the  following  words  cannot  be  correct.  The  margin, 
'  desire  without  knowledge,'  is  belter,  but  has  no  parallel  else- 
where in  Proverbs.  Wildeboer's  suggestion,  '  keenness  without 
knowledge'  (cf.  Rom.  x.  2,  'zeal  not  according  to  knowledge'), 
gives  a  better  sense,  but  the  possibility  of  the  translation  is  not 
quite  certain.  Probably  the  best  that  can  be  made  of  it  is  to 
suppose  that  the  word  rendered  'soul'  is  a  corruption,  and  that 
the  words  mean  *  to  act  without  reflection  is  not  good.' 

sinneth.     The  margin,  '  misseth  his  way,'  is  better.     Cf.  the 
Japanese  proverb,  '  If  you  are  in  a  hurry,  go  round.' 

3.  Cf.  Ecclus.  XV.  11-20;  Jas.  i.  13-15. 

4.  For  the  idea  cf.  xiv.  20.  The  rendering  in  the  margin  is  also 
possible,  and  makes  excellent  sense,  viz.  '  the  friend  of  the  poor 
separateth  himself  from  him,'  that  is,  because  of  poverty  the  one 
who  has  been  formerly  his  friend  cools  off. 

5.  Cf.  vi.  19  and  verse  9  of  this  chapter,  and  also  the  Scottish 
proverb,  '  A  bribe  enters  everywhere  without  knocking.* 

6.  the  liberal  man.  Probably  the  reading  of  the  margin, '  prince,' 
is  to  be  preferred  (cf.  xxix.  26),  and  we  have  here  a  reference  to 
the  importance  of  gifts  wisely  distributed,  a  practice  that  has  been 
frequently  spoken  of  throughout  the  book  (cf.  xviii.  16  and  note). 
The  rendering  '  prince '  suggests  to  us  the  atmosphere  of  the 
courts  of  the  Greek  period,  to  which  frequent  reference  has  been 
made. 


j|$  THE   PROVERBS  19.  7-ir 

7  All  the  brethren  of  the  poor  do  hate  him  : 

How  much  more  do  his  friends  go  far  from  him  ! 
"  He  pursueth  them  with  words,  hut  they  are  gone. 

8  He  that  getteth  ^  wisdom  loveth  his  own  soul : 
He  that  keepeth  understanding  shall  find  good. 

9  A  false  witness  shall  not  be  unpunished ; 
And  he  that  «  uttereth  lies  shall  perish. 

10  Delicate  living  is  not  seemly  for  a  fool ; 

Much  less  for  a  servant  to  have  rule  over  princes. 

11  The  discretion  of  a  man  maketh  him  slow  to  anger; 
And  it  is  his  glory  to  pass  over  a  transgression. 

^  Or,  He  pursueth  after  words,  which  are  nought 
^  Heb.  heart.  «  Heb.  breatheth  out. 


7.  The  first  two  clauses  of  this  verse  are  closely  parallel  in 
meaning  to  the  fourth  verse  above,  but  there  is  a  third  clause  which 
creates  great  difficulty.  In  the  first  place,  this  is  the  only  instance 
in  this  section  of  the  Book  of  Proverbs  where  there  are  three 
clauses  in  a  verse.  It  is  almost  certain,  therefore,  that  the  third 
clause  is  a  fragment  of  a  lost  verse,  and  that,  therefore,  any  attempt 
to  link  it  to  the  preceding  clauses  must  be  futile.  The  literal 
rendering  of  the  clause,  not  given  either  by  the  text  or  the  margin, 
is  *  he  who  pursues  words  they  are  not,'  but  the  Hebrew  margin 
has  also  a  reading,  *  they  belong  to  him,'  that  is,  one  supposes,  the 
man  that  is  eagerl}'  in  search  of  words  gets  words  alone  for  his 
reward  ;  and  it  may  have  originally  belonged  to  a  proverb  dealing 
with  a  favourite  theme  in  the  book,  viz.  the  vanity  of  speech  and 
the  danger  of  putting  confidence  in  it.  The  LXX  has  either  had 
some  quite  different  text  or  has  made  some  attempt  at  a  conjectural 
emendation.  At  all  events,  it  contains  a  complete  proverb,  which 
runs  as  follows : — '  He  that  does  much  harm  perfects  mischief,  and 
he  that  uses  provoking  words  shall  not  escape.' 

8.  his  own  soul :  i.e.*  himself,*  as  frequently  (cf.  xv.  3a). 

9.  Cf.  verse  5  above,  of  which  this  is  only  a  stronger  variation. 

10.  The  first  clause  is  apparently  a  proverb  based  on  the 
absurdity  of  the  parvenu,  who,  in  the  old  world,  as  well  as  in  our 
own  day,  was  a  favourite  subject  for  the  satire  of  the  poet  and 
dramatist.    On  the  second  clause  cf.  Eccles.  x.  7  and  Ecclus,  xi.  5. 

11.  Cf.  xiv.  29,  and  note  in  the  second  clause  the  lofty  teaching 
on  forgiveness. 


THE    PROVERBS  19.  12-18 


119 


The  king's  wrath  is  as  the  roaring  of  a  h'on ;  12 

But  his  favour  is  as  dew  upon  the  grass. 

A  fooh'sh  son  is  the  calamity  of  his  father  :  13 

And  the  contentions  of  a  wife  are  a  continual  dropping. 

House  and  riches  are  an  inheritance  from  fathers:  14 

But  a  prudent  wife  is  from  the  Lord. 

Slothfulness  casteth  into  a  deep  sleep;  15 

And  the  idle  soul  shall  suffer  hunger. 

He  that  keepeth  the  commandment  keepeth  his  soul :        16 

But  he  that  » is  careless  of  his  ways  shall  die. 

He  that  hath  pity  upon  the  poor  lendeth  unto  the  Lord,  17 

And  his  good  deed  will  he  pay  him  again. 

Chasten  thy  son,  seeing  there  is  hope ;  18 

And  set  not  thy  heart  on  ^^  his  destruction. 

*  Heb.  despiseth.  ^  Heb.  causing  him  to  die. 

12.  For  the  metaphor  of  the  second  clause  cf.  Hosea  xiv.  5. 

13.  The  first  clause  reverts  to  a  subject  that  has  been  frequently 
dealt  with  (cf.  x.  i,  &'c.\  and  the  second  clause  finds  an  echo  in 
xxi.  9  :  cf.  also  Chaucer,  Wife  of  Bathes  Prologue,  11.  278-80. 

'Thou  sej'st  that  dropping  houses,  and  eek  smoke, 
And  chyding  wives  maken  men  to  flee 
Out  of  hes  owen  hous  :  a  !  ben'' cite  ! ' 

14.  The  philosophy  of  this  verse  is  of  the  popular  order,  and 
the  contrast  must  not  be  taken  too  strictly. 

15.  soul:  i.  e.  man. 

16.  soul  in  this  case  means  '  life.' 

of  his  ways.  A  very  slight  alteration  of  the  Hebrew  gives 
the  meaning  'of  his  words,'  which  is  perhaps  more  appropriate  in 
this  connexion. 

slxaJl  die.  The  rendering  of  the  Hebrew  text  is  *  shall  be 
put  to  death,'  v^hich  certainly  seems  to  imply  disregard  of  the 
injunctions  of  the  State.  The  rendering  of  our  text  comes  from 
the  Hebrew  margin. 

17.  The  high  ethical  teaching  of  this  verse  finds  its  most  perfect 
statement  in  the  parable  of  our  Lord  contained  in  Matt.  xxv.  31-46. 

18.  Cf.  xiii.  24  and  also  xxiii.  13.  As  long  as  youth  lasts  there 
is  the  hope  of  improvement  and  of  settling  character,  so  that  all 
discipline  is  wise  and  fruitful. 

ou  his  destruction.     In  early  days  the  legislation  of  Israel 


tio  THE    PROVERBS   19.  19-22 

19  A  man  of  great  wrath  shall  bear  the  penalty : 

For  if  thou  deliver  him^  thou  must  do  it  yet  again. 

20  Hear  counsel,  and  receive  ^  instruction, 
That  thou  mayest  be  wise  in  thy  latter  end. 

2  1  There  are  many  devices  in  a  man's  heart ; 

But  the  counsel  of  the  Lord,  that  shall  stand. 
22  bxhe  desire  of  a  man  is  the  measure  ^his  kindness  : 

•*  Or,  correction 

*>  Or,  That  which  maketh  a  man  to  be  desired  is  his  kindness 

probably  gave  the  power  of  life  and  death  to  the  father,  as  was 
also  the  case  in  early  Roman  law.  We  find  in  Exod.  xxi.  15, 17  that 
certain  sins  against  parents  were  punished  with  death.  In  Deut. 
xxi.  18-21  the  son  who  would  not  yield  to  the  voice  of  his  parents 
was  brought  before  the  judges,  and  they  had  power  both  to  condemn 
him  to  death  and  to  carry  the  sentence  into  effect. 

19.  This  verse,  with  our  present  knowledge,  is  almost  an 
insoluble  riddle.  The  word  '  great '  is  introduced  from  the  Hebrew 
margin,  while  the  corresponding  word  in  the  text  probably  means 
'  frequent,'  that  is,  a  man  who  is  often  angry.  The  second  clause 
is  almost  hopeless  to  interpret,  and  the  many  attempts  at  explaining 
it  are  not  so  much  translations  as  guesses.  Some  translators  get 
a  meaning  out  of  it  by  altering  the  original  text,  and  of  these 
attempts  Frankenberg's  is  probably  the  best.  He  renders,  *  A  man 
who  is  fined  is  very  angry,  but  if  he  show  contempt  of  court  he  has 
to  pay  more.'  It  must  be  confessed,  however,  that  though  the 
meaning  thus  obtained  is  quite  clear  and  consistent,  the  proverb  in 
such  a  form  is  very  improbable. 

20.  thy  latter  end.  This  phrase  generally  refers  to  the  end  of 
life,  but  here  probably  to  the  future  career  of  the  man  who  has 
wisely  listened  to  instruction.  Wildeboer  considers  that  the  words 
have  this  meaning,  but  are  further  to  be  understood  in  a  special 
sense  of  progress  in  the  schools  of  learning.  The  Syriac  version 
reads  '  in  thy  ways,'  an  excellent  meaning,  but  it  may  be  rather  an 
interpretation  than  an  authority  for  altering  the  text. 

21.  Cf  xvi.  I,  &c. 

22.  The  desire  of  a  man.  Here  is  another  clause  which 
remains  a  riddle  to  the  interpreter.  The  literal  translation  of  the 
Hebrew  is  not  difficult,  but  what  is  meant  by  it  it  is  impossible  to 
say.  The  interpretation  of  the  R,  V.  is  that  a  man  is  to  be  judged 
by  his  intention  rather  than  by  his  actual  success  in  carrying  out 
bis  purposes  of  kindness,  but  this  goes  further  in  the  way  of  an 
interpretation  than  a  translation  ought  to  do.     The  LXX  renders 


THE    PROVERBS  19.  23-26  121 

And  a  poor  man  is  better  than  a  liar. 

The  fear  of  the  Lord  tendeth  to  life  :  23 

And  he  that  hath  it  shall  abide  satisfied ; 

He  shall  not  be  visited  with  evil. 

The  sluggard  burieth  his  hand  in  the  dish,  24 

And  will  not  so  much  as  bring  it  to  his  mouth  again. 

Smite  a  scorner,  and  the  simple  will  learn  prudence  :  25 

And  reprove  one  that  hath  understanding,  ajid  he  will 

understand  knowledge. 
He  that  "■  spoileth  his  father,  and  chaseth  away  his  mother,  26 
*  Or,  violently  entreateth 

with  an  altered  text  'mercy  is  fruit  to  a  man,'  that  is,  merciful 
conduct  brings  gain,  which  gives  a  good  meaning,  but  has  no 
connexion  with  the  second  clause.  Others  render,  'what  is 
attractive  in  a  man  is  his  friendliness,'  but  the  best  of  renderings 
are  speculative,  and  the  original  meaning  remains  uncertain. 
The  second  clause  must  surely  belong  to  some  other  proverb,  and, 
even  as  it  stands,  evidently  lacks  some  word,  for  the  bare  contrast 
between  a  poor  man  and  a  liar  is  not  very  intelligible. 

23.  As  this  verse  stands  in  the  text,  it  appears  as  if,  like  verse 
7  above,  it  had  also  three  clauses.  This  is  not,  however,  really  the 
case,  for  the  second  clause  should  read  as  with  one  subject,  '  he 
shall  abide  satisfied,  unvisited  by  evil.'  The  difficulty  of  the 
second  clause  is  that  the  personal  pronoun  has  no  antecedent,  so 
that  there  must  have  been  some  original  corruption  of  the  text 
either  by  omission  or  otherwise.  Delitzch  and  others  render  *  he 
shall  rest  quietly  through  the  night,  fearing  no  evil.'  Obviously 
the  reference  is  to  the  man  who  possesses  the  fear  of  the  Lord. 

24.  Cf.  xxvi.  15  for  an  almost  exact  repetition  of  this  saying, 
which  is  full  of  humour  and  satire. 

dish.  Many  ancient  versions  read  'bosom,'  obviously  the 
slit  of  the  garment  which  would  form  a  natural  resting-place  for 
the  hand.  The  modern  equivalent  would  be  the  loafer  who 
perpetually  has  his  hands  in  his  pockets,  and  is  too  lazy  to  take 
them  out. 

25.  Smite  a  scorner.  By  such  an  object-lesson  the  moral 
simpleton  will  learn  wisdom,  but,  on  the  other  hand,  a  man  who  is 
morally  enlightened  will  only  need  reproof  in  order  to  become 
more  amenable  to  instruction. 

26.  spoileth  should  rather  be  translated,  with  the  margin, 
'violently  entreateth.' 


ta?  THE    PROVERBS  19.  27— 20.  i 

Is  a  son  that  causeth  shame  and  bringeth  reproach. 
27  Cease,  my  son,  to  hear  instruction 

0}ily  to  err  from  the  words  of  knowledge. 
2S  A  worthless  witness  mocketh  at  judgement : 

And  the  mouth  of  the  wicked  swalloweth  iniquity. 
29  Judgements  are  prepared  for  scorners, 

And  stripes  for  the  back  of  fools. 
20  Wine  is  a  mocker,  strong  drink  a  brawler ; 


27.  Cease,  my  son.  This  is  the  only  place  in  this  section  of 
the  book  where  this  form  of  address,  so  common  in  the  earh'er 
section,  occurs.  Not  only  for  this  reason,  but  because  of  the 
difficulty  of  interpreting  the  verses,  it  is  probable  that  it  is  an 
interpolation  here.  The  present  form  of  the  Hebrew  does  not 
yield  any  satisfactory  meaning,  for  the  words  cannot  be,  as  some 
have  supposed,  ironical,  that  is,  '  Cease  to  hear  and  you  will  soon 
err,*  nor  can  it  mean  a  perversion  of  the  good  instruction,  that  is, 
'  Cease  to  hear  if  all  you  are  going  to  do  with  your  knowledge  is  to 
abuse  it' ;  so  that  some  alteration  of  the  text  seems  essential,  either 
as  Toy  suggests,  'He  who  ceases  to  listen  will  wander,'  or  a  double 
negative,  '  Do  not  cease  to  hear  and  do  not  wander.' 

28.  swalloweth.  Some  would  alter  the  original  so  as  to 
render  '  uttereth,'  but  this  is  not  essential,  and  the  strong  figure 
contained  in  the  word  of  the  text  is  probably  better  in  accordance 
with  the  form  of  the  proverb,  the  wicked  eagerly  drink  down 
iniquity  as  a  pleasant  draught.  One  is  reminded  of  the  language 
in  which  Ibsen,  as  a  youth,  describes  his  eager  reading  of  Sallust 
and  Cicero.     '  I  gulped  them  down,'  he  says. 

29.  Judgrements.  The  change  of  one  letter  in  the  Hebrew 
enables  us  to  read  with  the  LXX  'rods,'  which  stands  in  closer 
connexion  with  the  second  clause. 

XX.  1.  mocker.  This  either  means  that  the  wine  causes  men  to 
scoff  and  brawl,  or  that  the  wine  itself  acts  towards  men  as  scoffers 
and  brawlers  do.  The  Scottish  proverb  says,  'When  ale  is  in, 
wit  is  out.' 

strongf  drink.  This  was  probably  made  from  other  fruits 
than  the  grape  (cf.  Song  of  Songs  viii.  2),  and  is  spoken  of  in 
various  parts  of  the  O.  T.  as  intoxicating.  It  was  forbidden  to 
priests  and  Nazirites,  but  was  apparently  a  favourite  drink  of  the 
people  (see  Deut.  xiv.  36). 


THE   PROVERBS  20.  2-6  123 

And  whosoever  »  erreth  thereby  is  not  wise. 

The  terror  of  a  king  is  as  the  roaring  of  a  Hon  : 

He  that  ^provoketh  him  to  anger  sinneth  against  his 

own  c  life. 
It  is  an  honour  for  a  man  to  ^  keep  aloof  from  strife  : 
But  every  fool  will  be  quarrelling. 
The  slothful  will  not  plow  by  reason  of  the  winter ; 
e  Therefore  he  shall  beg  in  harvest,  and  have  nothing. 
Counsel  in  the  heart  of  man  is  like  deep  water ; 
But  a  man  of  understanding  will  draw  it  out. 
f  Most  men  will  proclaim  every  one  his  own  kindness  : 

*  Or,  reeleth  ''Or,  artgereth  himself  against  him 

^  Heb.  soul.  ^  Or,  cease 

"  Therefore  when  he  seeketh  in  harvest,  there  shall  be  nothing 
'  Or,  Many  a  man  will  meet  one  that  is  kind  to  him 


erreth,  literally  '  reeleth,'  probably  stands  as  an  equivalent 
for  is  *  intoxicated.' 

is  not  wise.  Either  '  does  not  act  wisely  in  partaking  of 
these  things,'  or  'cannot  act  wisely,  when  he  has  partaken  of 
them.' 

2.  For  the  metaphor  see  xix.  12.  The  second  clause  of  the 
verse  suggests  our  own  common  proverb,  *  Discretion  is  the  better 
part  of  valour.' 

3.  Cf.  the  higher  teaching,  perhaps  based  on  this  verse,  of 
Matt.  V.  9. 

4.  of  the  winter.  This  should  rather  be  '  in  autumn '  ;  the 
deterring  cause  is  not  the  cold,  as  our  version  suggests,  but  the 
sluggard's  own  laziness.  He  is  too  idle  to  do  his  work  at  the 
proper  time,  and,  therefore,  finds  himself  in  poverty,  when  those 
who  have  worked  have  plenty.  The  second  clause  is  better 
rendered  by  the  margin,  '  Therefore  when  he  seeketh  an  harvest 
there  shall  be  nothing.' 

5.  The  figure  contained  in  this  verse  is  found  in  our  own 
employment  of  the  word  '  deep '  to  designate  a  man  who  is  either 
subtle  in  conduct  or  profound  in  wisdom. 

6.  The  first  clause  may  be  more  simply  rendered  *  Many  men 
profess  friendship,'  whicli  is  its  exact  meaning  (cf.  xviii.  24). 
Some  versions  translate,  from  a  slightly  varying  Hebrew,  '  Man}-  a 
man  is  called  kind,'  which  gives  a  good  sense.  Cf.  Malan,  vol.  ii, 
pp.  657-67  for  parallels. 


124  THE   PROVERBS  20.  7-13 

But  a  faithful  man  who  can  find  ? 

7  A  just  man  that  walketh  in  his  integrity, 
Blessed  are  his  children  after  him. 

8  A  king  that  sitteth  on  the  throne  of  judgement 
^  Scattereth  away  all  evil  with  his  eyes. 

9  Who  can  say,  I  have  made  my  heart  clean, 
I  am  pure  from  my  sin  ? 

10  b  Divers  weights,  and  divers  measures. 

Both  of  them  alike  are  an  abomination  to  the  Lord. 

11  Even  a  child  maketh  himself  known  by  his  doings, 
Whether  his  work  be  pure,  and  whether  it  be  right. 

12  The  hearing  ear,  and  the  seeing  eye. 
The  Lord  hath  made  even  both  of  them. 

13  Love  not  sleep,  lest  thou  come  to  poverty ; 

Open  thine  eyes,  and  thou  shalt  be  satisfied  with  bread. 

*  Or,  Winnoweth 

**  Heb.  A  stone  and  a  stone,  an  ephah  and  an  ephah. 


7.  Of  all  the  inheritances  a  man  can  leave,  there  is  nothing  so 
valuable  as  his  good  name,  and  further,  the  O.  T.  writers  believed 
that  the  blessing  of  the  righteous  descended  also  to  their  children. 

8.  Scatteretli.  Rather,  'winnoweth,'  as  in  verse  26  below,  the 
metaphor  arising  from  the  fact  that  the  king  is  supposed  carefully 
to  examine  and  sift  the  evidence  in  person.  This  gives  a  clearer 
and  more  appropriate  meaning  than  the  translation  of  the  text, 
which  means  *  dissipates.'  This  latter  function  could  not  be  so 
appropriately  referred  to  the  eyes. 

9.  This  utterance  stands  alone  in  the  Book  of  Proverbs,  though 
of  course  the  inherent  sinfulness  of  the  heart  is  implied  in  many 
verses.  The  thought  is  common  to  all  periods  of  Hebrew 
literature,  though  it  becomes  more  prominent  in  the  later  and 
more  reflective  writings  (cf.  i  Kings  viii.  46,  Ps.  li.  5,  Eccles.  vii. 
20,  as  typical  passages). 

10.  Cf.  xi.  I  and  note. 

11.  Even  a  child.  The  study  of  modern  psychology  has  made 
the  truth  of  this  verse  much  more  clear  than  ever  before. 

right.     A  very  slight  variation  of  the  Hebrew  would  give  the 
meaning  'bad,'  which  better  preserves  the  requisite  contrast. 
13.  Cf.  vi.  9-1 1  for  warnings  against  laziness. 


THE    PROVERBS  20.  14-18  125 

It  is  naught,  it  is  naught,  saith  the  buyer :  14 

But  when  he  is  gone  his  way,  then  he  boasteth. 

There  is  gold,  and  abundance  of  *  rubies  :  15 

But  the  hps  of  knowledge  are  a  precious  jewel. 

Take  his  garment  that  is  surety  for  a  stranger ;  16 

And  ^  hold  him  in  pledge  that  is  surety  for  c  strangers. 

Bread  of  falsehood  is  sweet  to  a  man  ;  1 7 

But  afterwards  his  mouth  shall  be  filled  with  gravel. 

Every  purpose  is  established  by  counsel :  1^ 

And  by  wise  guidance  make  thou  war. 

*  See  Job  xxviii.  18.  ^  Or,  take  a  pledge  of  him 

^  Another  reading  is,  a  strange  woman. 


14.  This    practice   of  the  market-place   has  remained   to  the 
present  day,  and  is  enshrined  in  the  pithy  Italian  proverb,  'If  he  I 
finds  fault  he  means  to  buy.' 

15.  On  rubies  see  iii.  15,  note. 

a  precious  jewel :  or  *  vessel,'  for  the  original  word  applies 
both  to  articles  of  household  use,  such  as  vases  or  dishes,  and  to 
jewellery  employed  in  personal  adornment.  The  translation  of 
the  whole  verse,  as  given  in  our  text,  is  not  clear.  The  first 
clause  in  this  form  stands  alone  as  a  bare  statement,  and  in  the 
second  clause,  by  implication,  a  precious  jewel  must  be  regarded 
as  more  valuable  than  the  gold  and  rubies  of  the  first  clause.  It  is 
better,  therefore,  to  regard,  as  Toy  does,  the  three  comparisons 
as  metaphorically  descriptive  of  lips  of  knowledge,  or  to  suppose 
that  the  text  is  corrupt,  and  that  originally  the  verse  stated  that 
lips  of  knowledge  are  better  than  all  the  precious  things  here 
named  (cf.  viii.  11). 

16.  straug'er,  in  both  clauses,  is  simply'  equivalent  to  'another' 
(cf.  ii.  16,  &c.).  On  the  law  that  permitted  a  garment  to  be 
taken  in  pledge  see  Deut.  xxiv.  10-13.  In  the  second  clause  'hold 
it  in  pledge'  is  more  probable  than  'him,'  though,  if  the  latter  be 
read,  we  may  either  understand,  in  accordance  with  Nehemiah  v.  5, 
the  person  of  the  creditor,  or  translate  'hold  him  to  his  bargain.' 

17.  'Bread  of  falsehood '  is  'gained  by  fraud.' 

18.  Perhaps  it  is  better  to  assimilate  the  form  of  the  first  clause 
to  that  of  the  second,  and  translate  '  establish  every  purpose  by 
counsel.'  The  second  clause  shows  that  the  proverb  belongs  to  a 
period  when  war  was  a  common  occupation.  Probably,  therefore, 
it  emanates  from  kings'  courts  (cf.  Luke  xiv.  31). 


ifi6  THE   PROVERBS  20.  19-25 

19  He  that  goeth  about  as  a  talebearer  revealeth  secrets  : 
Therefore  meddle  not  with  him  that  openeth  wide  his  lips. 

20  Whoso  curseth  his  father  or  his  mother,      »'  '"S  ^-^  •^"''-' •  ' 
His  lamp  shall  be  put  out  in  the  blackest  darkness.' ' 

2  J  An  inheritance  may  he  gotten  hastily  at  the  beginning ; 
But  the  end  thereof  shall  not  be  blessed. 

22  Say  not  thou,  I  will  recompense  evil : 
Wait  on  the  Lord,  and  he  shall  save  thee. 

23  Divers  weights  are  an  abomination  to  the  Lord  ; 
And  ^  a  false  balance  is  not  good. 

24  A  man's  goings  are  of  the  Lord  ; 

How  then  can  man  understand  his  way  ? 

25  It  is  a  snare  to  a  man  ^  rashly  to  say.  It  is  holy, 

*  Heb.  a  balance  of  deceit. 

^  Or,  rashly  to  utter  holy  words  Or,  to  devour  that  which 
is  holy 

19.  openeth  wide  his  lips :  i.  e.  '  is  a  gossip.' 

20.  Cf.  note  on  xix,  i8. 

21.  The  words  in  itahcs  should  be  omitted,  and  the  second 
clause  read  'shall  not  be  blessed  in  the  end.' 

gotten  hastily  is  the  rendering  of  the  Hebrew  margin,  the 
word  in  the  text  not  being  intelligible. 

22.  Cf.  xxiv.  29.  Note  the  frequent  use  of  these  words  in 
the  N.  T. 

23.  Cf.  V.  10  above  and  also  chap.  ii.  i. 

24.  For  the  first  clause  compare  Ps.  xxxvii.  23,  which  some 
consider  to  be  the  origin  of  the  words  here.  The  writer  apparently 
suggests  that,  after  all  that  philosophy  and  reflection  can  do,  there 
must  be  much  mystery  in  human  life,  and  probably  the  inference  is 
that  the  truest  wisdom  is  shown  in  ultimate  and  childlike  trust  in 
the  Divine  guidance. 

25.  It  is  holy.  All  that  stands  in  the  Hebrew  text  is  *  holy '  or 
'  consecrated,'  and  the  reference  apparently  is  to  the  habit  of 
declaring  certain  gifts  to  be  the  inalienable  property  of  the  Temple 
by  consecrating  them  to  sacred  uses.  See  the  laws  given  in 
Lev.  xxvii.  A  somewhat  similar  practice,  that  of  Corban,  is 
referred  to  by  Jesus,  and  its  abuses  rebuked  in  Mark  vii.  21. 
There,  however,  it  appears  that  the  gift  was  made  with  the  evil 
design  of  cheating  a  man's  parents  out  of  what  was  their  due, 
and  also  of  cheating  God  at  the  same  time. 


THE    PROVERBS  20.  26-28  127 

And  after  vows  to  make  inquiry. 

A  wise  king  winnoweth  the  wicked,  26 

And  bringeth  the  threshing  wheel  over  them. 

The  spirit  of  man  is  the  lamp  of  the  Lord,  27 

Searching  all  the  innermost  parts  of  the  belly. 

Mercy  and  truth  preserve  the  king :  28 

make  inquiry.  The  phrase  so  rendered  is  not  quite  definite 
in  meaning,  though  this  is,  perhaps,  as  near  the  significance  as  we 
can  reach.  Frankcnberg  understands  it  in  the  same  sense  as  the 
phrase  in  Lev.  xxvii.  33,  where  we  read  of  the  man's  making  search 
among  the  animals  in  his  flock  as  to  which  he  will  give  to  the  Temple. 
1  f  so  translated  the  meaning  would  then  be  that  the  man  endeavou  red 
to  substitute  a  less  valuable  lor  a  more  valuable  gift.  The  meaning 
is  excellent,  but  it  is  doubtful  whether  the  word  will  bear  it.  The 
general  significance  is,  at  any  rate,  that  a  man  must  carefully  count 
the  cost  of  his  offerings  before  he  makes  them,  and  once  they  are 
made,  gladly  accept  whatever  sacrifice  is  involved  (cf.  Eccles. 
V.  4-6,  and  the  notes  there  on  the  risks  of  hasty  vows). 

26.  wheel.  This  refers  to  the  threshing-cart  which  was  driven 
over  the  grain  on  the  hard  surface  of  the  threshing-floor  (see  Isa. 
xxviii.  27,  28). 

27.  The  spirit  of  man.  This  which,  according  to  the  O.  T. 
conception,  was  breathed  into  man  b}'  God  Himself,  is  to  be 
taken  as  the  equivalent  of  our  word  conscience,  and  is  regarded 
here  as  being  God's  vice-regent  of  the  soul.  Bishop  Butlers 
famous  utterance  on  conscience  might  well  be  derived  from  this 
verse  :  'Had  it  strength  as  it  has  right,  had  it  power  as  it  has 
manifest  authority,  it  would  absolutely  govern  the  world  ' 
(Sermon  II). 

innermost  parts.  '  Parts '  should  rather  be  '  chambers ' 
(cf.  xviii.  8),  and  the  whole  phrase  denotes  the  recesses  of  the 
inward  life  (cf.  i  Cor.  ii.  10).  Toy  places  this  verse  after  verse  28 
on  the  ground  that  the  latter  is  closely  linked  with  the  thought  of 
verse  26,  but  that  is  hardly  sufficient  ground  for  the  alteration 
of  order. 

28.  Kercy  and  truth.  For  the  application  of  these  two  terms 
to  a  king  and  his  government  cf.  Isa.  xvi.  5.  There  may  be  more 
than  a  casual  connexion  between  the  two  passages.  The  prophet 
ma}'  be  there  recalling  a  popular  proverb,  or,  less  probably,  the 
writer  here  derives  from  the  prophetic  utterance.  That  the  second 
clause  of  the  verse  should  name  onl}'  the  quality  mercy  is  strange, 
and  probably  the  LXX  is  right  when  it  reads  '  righteousness  ' 
instead. 


12$  THE    PROVERBS  20.  2y— 21.  4 

And  » his  throne  is  upholden  by  mercy. 
39  The  glory  of  young  men  is  their  strength : 

And  the  beauty  of  old  men  is  the  hoary  head. 
30  Stripes  that  wound  cleanse  away  evil : 

And  strokes  reach  the  innermost  parts  of  the  belly. 
21  The  king's  heart  is  in  the  hand  of  the  Lord  as  the  water- 
courses : 

He  turneth  it  whithersoever  he  will. 

2  Every  way  of  a  man  is  right  in  his  own  eyes : 
But  the  Lord  weigheth  the  hearts. 

3  To  do  justice  and  judgement 

Is  more  acceptable  to  the  Lord  than  sacrifice. 

4  An  high  look,  and  a  proud  heart, 

*  Or,  he  upholdeth  his  throne 


29.  Cf.  xvi.  31. 

30.  Stripes  that  wound.  The  whole  of  this  verse  is  very 
difficult  to  translate  because  of  the  uncertainty  of  the  meaning 
of  the   Hebrew  and   the   variations    that    exist   in   the    versions. 

*  Stripes  that  wound  '  evidently  stands  for  severe  chastisement, 
and  the  second  part  of  the  verse  presents  the  same  idea  under 
different  form,  when  it  states  that  physical  punishment  has  a  good 
moral  effect  upon  the  inward  life.  The  general  meaning,  there- 
fore, is  clear  enough,  but  uncertainty  arises  when  we  examine  in 
detail  individual  words.  For  example,  the  word  rendered  '  cleanse  ' 
is  found  as  a  noun  in  the  Book  of  Esther  with  the  meaning  of 

*  cosmetics,'  and  some  have  rendered  here  *  cosmetics  purify  the 
body,  and  blows  the  soul,'  but  that  is  rather  a  free  paraphrase, 
with  a  doubtful  basis,  than  a  translation.  We  must  be  content, 
therefore,  with  the  general  meaning  of  the  verse,  and  decide, 
with  Frankenberg,  that  it  is  impossible  to  translate  the  first  clause 
with  accuracy.     For  the  idea  cf.  Ecclus.  xxii.  19. 

xxi.  1.  watercourses.  These  are  the  artificial  canals  used  for 
irrigation,  which  were  common  both  in  Babylonia  and  Egypt,  and 
are  referred  to  in  Isa.  Iviii.  11,  and  Deut.  xi.  10.  Just  as  the 
irrigators  had  full  control  over  the  supply  of  water  admitted  to 
the  field,  so  the  Lord  is  regarded  as  having  full  control  over  the 
mind  and  heart  of  the  king. 

2.  Cf.  xvi.  2,  of  which  this  is  practically  a  repetition. 

3.  Cf.  XV.  8  and  note,  and  i  Sam.  xv.  22. 


THE   PROVERBS  21.  =,6  129 

^Even  the  lamp  of  the  wicked,  is  sin. 
The  thoughts  of  the  diligent  tend  only  to  plenteousness  :  5 
But  every  one  that  is  hasty  hasteth  only  to  want. 
The  getting  of  treasures  by  a  lying  tongue  6 

Is  a  vapour  driven  to  and  fro ;  ^  they  that  seek  them  seek 
death. 

*  Or,  And  the  tillage 

^  Or,  according  to  some  ancient  authorities,  they  are  snares  of 
death     or,  into  the  snares  of  death 

4.  Even  -the  lamp.  As  the  two  clauses  of  this  verse  stand 
they  do  not  seem  to  have  any  obvious  connexion,  and,  therefore, 
some  editors  consider  that  we  have  fragments  of  two  proverbs. 
The  margin  of  the  R.  V.  gives  '  tillage '  instead  of  '  lamp,'  but  the 
form  of  the  word  read  in  order  to  produce  this  translation  rather 
means  '  the  breaking  up  of  fallow  ground,'  though  Delitzsch  under- 
stands it  to  refer  to  the  whole  fruit  of  the  soil.  With  either  of 
these  translations  the  only  way  to  make  sense  of  the  verse  is  to 
understand  some  connective  words,  and  render  in  this  fashion, 
'  A  high  look  and  a  proud  heart,  these  lead  to  the  harvest  of  the 
wicked,  which  is  sin  ' ;  or,  in  the  other  case,  comparing  xiii.  9,  we 
should  say,  with  Wildeboer,  *  In  haughtiness  of  vision  and  pride 
of  heart  is  the  good  fortune  (i.  e.  lamp)  of  the  wicked,  but  it  ends 
in  sin.'  On  the  whole,  however,  it  seems  best  to  decide  that  the 
verse  consists  of  two  unrelated  fragments,  and  that  no  solution  of 
the  problem,  with  our  present  material,  is  possible. 

5.  Tlie  thoughts  of  the  dUigent.  The  thought  of  the  verse  is 
fairly  clear,  but  the  form  of  it  difficult,  for  example,  '  every  one ' 
does  not  answer  well  to  'thoughts'  in  the  first  clause,  and 
'thoughts'  is  probably  better  rendered  by  'methods.'  Again, 
<  hasty '  is  not  a  good  contrast  to  '  diligent,'  and  it  may  be  better 
to  follow  the  Latin  version  and  read  'slothful,'  especially  as  the 
sluggard  is  so  prominent  a  figure  in  the  book  (cf.  xiii.  4). 

6.  The  getting"  of  treasures.  We  have  already  read,  in  x.  2, 
of  the  profitlessness  of  '  treasures  of  wickedness,'  and  here  they 
are  compared  with  a  fleeting  vapour.  It  is  the  last  part  of  the 
second  clause  that  affords  the  great  difficulty  here.  The  Hebrew 
literally  is  '  seeking  death,'  but  it  hardly  seems  possible  to  apply 
this  to  the  vapour  and  its  extinction.  The  majority  of  com- 
mentators are,  therefore,  inclined  to  follow  the  LXX  and  read 
'  snares  of  death.'  In  this  case  there  will  be  two  metaphors  used 
to  describe  the  evil  result  of  attempting  to  gain  treasure  by  false 
means.  It  will  be  intangible  as  a  vapour,  deadly  as  a  snare. 
Cf.  xxiii.  5. 


I30  THE    PROVERBS  21.  7-12 

7  The  violence  of  the  wicked  shall  sweep  them  away ; 
Because  they  refuse  to  do  judgement. 

8  The  way  of  him  that  is  laden  with  guilt  is  exceeding  crooked : 
But  as  for  the  pure,  his  work  is  *  right. 

9  It  is  better  to  dwell  in  the  corner  of  the  housetop, 
Than  with  a  contentious  woman  in  '->  a  wide  house. 

10  The  soul  of  the  wicked  desireth  evil : 

His  neighbour  findeth  no  favour  in  his  eyes. 

11  When  the  scorner  is  punished,  the  simple  is  made  wise  : 
And  c  when  the  wise  is  instructed,  he  receiveth  knowledge. 

12  ^^  The  righteous  man  considereth  the  house  of  the  wicked ; 

^  Or,  straight 

^  Or,  a  house  in  coj-nmon     Heb.  a  house  of  society. 

^  Or,  when  one  considereth  the  wise 

^  Or,   One  that  is  righteous  ...he  overthroweth  the  wicked  tfc. 

*7.  sweep  them  away.  The  metaphor  contained  in  the  original 
is  presumably  that  of  a  sweep-net  rather  than  of  a  besom,  as  the 
English  seems  to  suggest. 

8.  Ms  work  is  right.     Better,  '  his  conduct  is  straight.' 

9.  This  verse  is  repeated  in  xxv.  24,  and  there  should  also  be 
compared  with  it  xix.  13,  v.  19  of  this  chapter,  and  xxvii.  15. 

the  corner  of  the  housetop.  It  was  no  uncommon  thing  to 
sleep  on  the  housetop,  and  sometimes  extra  chambers  were  built 
there  (cf.  i  Kings  xxii.  19),  but  to  be  confined  to  such  a  space 
would  certainly  be  irksome.  Some  suppose  the  phrase  to  mean 
'  pinnacle,'  and  that  the  reference  is  to  the  danger  of  the  situation  ; 
but  this  is  unlikely. 

a  wide  house.  The  literal  meaning  of  the  Hebrew  is  *'  house 
of  a  companion,'  which  is  generally  taken  to  be  equivalent  to  '  in 
company,'  but  may  probably  be  interpreted  as  in  the  English  text, 
which  certainly  preserves  the  requisite  contrast. 

10.  findeth  no  favour.  Rather,  'exciteth  no  kindly  feeling.' 
The  evil  that  is  spoken  about  in  the  verse  is  that  of  excessive 
selfishRess,  a  man  being  so  self-centred  as  to  leave  no  thought  of 
kindness  for  his  neighbour. 

H.  simple.  That  is,  as  commonly  in  the  book,  the  man  who 
is  morally  undisciplined,  who  is  here  said  to  receive  instruction 
from  witnessing  the  punishment  of  the  scorner.  The  second  clause 
of  the  verse  shows  the  progress  made  in  real  knowledge  by  the 
discipline  of  a  man's  own  life. 

12.  The  righteous  man.     This,  as  the  margin  shows,  should 


THE    PROVERBS  21.  13-16  131 

How  the  wicked  are  overthrown  to  their  ruin. 

Whoso  stoppeth  his  ears  at  the  cry  of  the  poor,  ^3 

He  also  shall  cry,  but  shall  not  be  heard. 

A  gift  in  secret  ^  pacifieth  anger,  14 

And  a  present  in  the  bosom  strong  wrath. 

It  is  joy  to  the  righteous  to  do  judgement ;  15 

^  But  it  is  a  destruction  to  the  workers  of  iniquity. 

The  nmn  that  wandereth  out  of  the  way  of  understanding  16 

Shall  rest  in  the  congregation  of  ^  the  dead. 

*  Heb.  bendeth.  ^  Or,  But  destruction  shall  be  to  o-c. 

•=  Or,  the  shades     Heb.  Rephaim. 

rather  be  translated  'the  righteous  One/  that  is,  God  (cf.  xxiv.  12). 
For  the  second  clause  of  the  verse  should  read  '  and  overturns  the 
wicked  to  ruin.'  This  could  not  be  said  of  the  righteous,  and  the 
translation  given  in  the  English  version  is  improbable,  if  not 
impossible.  The  difficulty  about  the  phrase  is  that  it  is  nowhere 
else  applied  to  God  in  the  O.  T.,  save  in  Job  xxxiv.  17,  and 
consequently  many  regard  it  as  an  impossible  rendering  here. 
Wildeboer  illustrates  the  indefinite  usage  from  Arabic,  and  supports 
the  reference  to  God.  If  it  is  not  to  be  understood  of  God,  then 
some  alteration  of  the  text  is  necessary.  Hitzig  suggests  that  we 
might  read  '  the  righteous  man  considers  his  house,  but  wickedness 
hurls  the  wicked  to  ruin,'  in  which  case  the  connexion  of  the  two 
clauses  is  not  clear,  though  some  light  may  be  gained  from  a 
passage  quoted  by  Frankenberg,  namely,  Ps.  of  Sol.  vi.  8,  'The 
righteous  man  maketh  inquisition  continually  in  his  own  house, 
that  he  may  put  away  iniquity.' 

13.  cry.  The  reference  is  to  an  appeal  to  his  fellow  men,  not 
to  God  as  has  sometimes  been  understood.  '  Heard '  is  here  used 
in  the  sense  of  'answered'  (cf.  Ecclus.  iv.  1-6). 

14.  Cf.  xvii.  8,  and  note.  The  LXX  has,  for  the  second  clause, 
'he  who  withholds  a  gift  excites  strong  wrath,'  but  this  does  not 
seem  justified  by  the  Hebrew. 

15.  do  jud§fement.  More  probably,  '  the  doing  of  judgement,' 
that  is,  'the  carrying  out  of  judgement,'  for  this  meaning  better 
preserves  the  contrast  of  the  second  clause. 

destruction  may  also  be  translated  'dismay,'  which  con- 
trasts better  with  joy,  but,  on  the  other  hand,  '  destruction '  is  a 
stronger  word. 

16.  the  dead.  On  the  word  so  rendered  see  the  note  on  ii.  i8. 
Probably  the  whole  of  this  verse  refers  to  the  premature  death  of 
the  wicked,  an  idea  we  have  met  with  several  times. 

K   2 


132  THE   PROVERBS  21.  17-20 

^7  He  that  loveth  pleasure  shall  be  a  poor  man : 
He  that  loveth  wine  and  oil  shall  not  be  rich. 
iS  The  wicked  is  a  ransom  for  the  righteous  ; 

And  the  treacherous  cometh  in  the  stead  of  the  upright. 
19  It  is  better  to  dwell  in  a  desert  land, 

Than  with  ^  a  contentious  and  fretful  woman. 
3o  There  is   precious  treasure  and  oil  in  the  dwelling  of 
the  wise ; 

*  Or,  a  contentious  woman  and  vexation 


17.  wine  and  oil.  These  are  here  put  far  extravagant  luxury, 
and  the  whole  verse  may  be  compared  with  our  common  proverb 
'  Waste  not,  want  not.' 

18.  For  the  general  idea  of  this  verse  cf.  xi.  8.  The  teaching  of 
the  verse  is  obviously  a  not  uncommon  one  in  Hebrew  literature, 
that  the  wicked  man  is  punished,  while  the  righteous  escapes, 
though  it  is  here  stated  in  the  very  strong  form  of  the  wicked's 
being  actually  a  substitute  for  the  righteous. 

19.  desert  land.  The  idea  is,  of  course,  the  solitariness,  not 
the  barrenness  of  the  place.  This  verse  gives  the  idea  of  verse  9  in 
a  stronger  form.  The  second  clause  in  the  Hebrew  really  reads 
*  than  with  a  contentious  woman  and  vexation,'  that  is  to  say,  that 
the  two  are  equivalent,  but  the  Hebrew  form  of  statement  is  more 
picturesque  than  the  English. 

20.  precious  treasure  and  oil.  In  the  LXX  the  word  '  oil '  is 
omitted,  and  it  certainly  seems  a  curious  combination,  and  probably 
the  word  may  have  been  introduced  from  verse  17  above.  A 
further  difficulty  arises  from  the  fact  of  attributing  precious  treasure 
to  the  possession  of  the  wise  man  as  such.  As  Frankenberg  says, 
when  the  subject  in  question  is  the  wisdom  of  the  sage,  we  expect 
some  other  proof  of  it  than  the  fact  of  a  well-stocked  cellar  and 
kitchen.  Probably  the  expressions  are  to  be  taken  as  figurative  for 
the  treasures  of  wisdom.  A  further  difficulty  is  introduced  by  the 
text  of  the  LXX,  which  reads  '  precious  treasure  will  rest  on  the 
mouth  of  the  wise  man,'  which  would,  of  course,  refer  to  the  wise 
words  he  uttered,  and  in  this  case  the  swallowing  of  the  treasure 
by  the  fool  might  be  supposed  to  refer  to  his  gulping  down,  as  it 
were,  the  words  of  the  sage  without  any  reflection  as  to  what  they 
may  mean.  This  would  be  a  humorous  picture  in  agreement  with 
others  in  the  book.  The  same  idea  may  be  taken  from  the 
translation  of  our  own  text  by  assuming  that  the  reference  is  to 
treasures  of  wisdom  offered  to  the  foolish  man,  which  he  cannot 


THE    PROVERBS  21.  21-25  133 

But  a  foolish  man  swalloweth  it  up. 

He  that  followeth  after  righteousness  and  mercy  21 

Findeth  Hfe,  righteousness,  and  honour. 

A  wise  man  scaleth  the  city  of  the  mighty,  22 

And  bringeth  down  the  strength  of  the  confidence  thereof. 

Whoso  keepeth  his  mouth  and  his  tongue  23 

Keepeth  his  soul  from  troubles. 

The  proud  and  haughty  man,  scorner  is  his  name,  24 

He  worketh  in  the  arrogance  of  pride. 

The  desire  of  the  slothful  killeth  him  ;  25 


appreciate,  and  will  in  that  case  remind  us  of  our  Lord's  warning 
not  to  cast  pearls  before  swine. 

21.  rigfhteousness.  It  will  be  noted  that  this  word  occurs  in 
both  clauses  of  the  verse,  but  in  the  second  position  it  is  question- 
able on  two  grounds.  First,  because  it  is  unlikely  that  the  first 
clause  should  contain  two  elements,  and  the  second  three,  and, 
further,  because  it  is  not  probable  that  it  should  be  said  that  to 
pursue  righteousness  wins  righteousness,  unless  that  were  stated 
in  another  sense  altogether  from  that  of  the  verse.  Life  and 
honour,  this  proverb  states,  are  the  rewards  that  come  from  the 
pursuit  of  righteousness  and  mercy. 

22.  scaleth  the  city.  Cf.  Eccles.  ix.  15  for  the  superiority  of 
wisdom  over  mere  strength  in  matters  of  warfare.  Cf.  also 
Prov.  XX.  18,  xxiv.  5-6 ;  but,  as  Plumptre  reminds  us,  the  proverb 
is  capable  of  wider  application,  and  may  refer  to  all  the  victories 
of  intellectual  and  spiritual  strength  over  forces  that  seem  to  the 
casual  observer  to  be  much  more  powerful.  Plumptre  also  points 
out  that  the  LXX  version  here  may  have  suggested  to  Paul  the 
language  of  2  Cor.  x.  4. 

23.  Cf  xiii.  8  and  xviii.  21.  Toy  suggests  that  the  troubles 
here  referred  to  are  probably  social  and  legal  ones,  and  compares 
Eccles.  x.  20. 

24.  Toy  is  probably  right  in  his  contention  that  we  should 
make  the  scorner  the  subject  of  this  verse,  and  translate  '  scorner 
is  the  name  of  the  proud,  arrogant  man,'  and  he  further  proceeds 
as  follows  :  '  If  this  interpretation  be  correct,  it  appears  to  point 
to  the  existence  of  a  precise  philosophical  form  of  instruction  in 
the  schools,  and  to  the  distinct  recognition  of  a  class  of  arrogant 
disregarders  of  moral  law,  both  of  which  facts  suit  the  time  when 
the  Jews  came  under  Greek  influence.' 

25.  We    here    find    a    further    reference  to  the   slothful   (see 


134  THE    PROVERBS  21.  26-28 

For  his  hands  refuse  to  labour. 

26  There  is  that  coveteth  greedily  all  the  day  long : 
But  the  righteous  giveth  and  withholdeth  not. 

27  The  sacrifice  of  the  wicked  is  an  abomination : 

How  much  more,  when  he  bringeth  it  "  with  a  wicked 
mind ! 

28  A  false  witness  shall  perish  : 

^  Or,  to  atone /or  ivickedness 

xix.  24,  &c.),  who  is  now  described   as   practically  committing 
suicide  by  his  inordinate  love  of  ease. 

26.  There  is  tliat  coveteth.  This  is  rather  a  desperate 
attempt  to  give  a  meaning  to  words  that  in  the  original  are  very 
difficult  to  translate,  and  it  is  impossible  to  decide  whether  the 
first  clause  refers  to  the  sluggard  of  the  previous  verse  or  not.  It 
may  be  that  there  is  here  a  further  reference  to  his  continual 
desire  for  ease,  but,  if  so,  the  text  must  be  corrupt.  Some  have 
emended  it  so  as  to  read  '  the  sluggard  desires,  but  has  not.'  This, 
however,  in  addition  to  being  an  improbable  alteration,  does  not 
give  a  clear  connexion  with  the  second  clause.  It  may,  on  the 
other  hand,  be  an  equivalent  form  of  the  first  clause  of  verse  lo  in 
this  chapter.  The  second  clause  would  then  be  a  positive  state- 
ment of  tlie  saying  that  is  given  negatively  in  the  second  clause  of 
the  tenth  verse. 

27.  The  sacrifice  of  the  wicked.  This  clause  is  repeated 
from  XV.  8,  where,  however,  the  words  '  to  the  Lord '  are  added. 
They  might  just  as  well  be  found  here,  but  there  is  no  manuscript 
evidence  for  them.  Obviously  the  words  contemplate  a  wicked 
man,  who  imagines  that  the  sacrifice  will  in  itself  placate  God 
without  any  change  in  the  life  of  him  who  offers  the  sacrifice 
(cf.  Ps.  1.   16-21). 

with  a  wicked  mind.  It  is  difficult  to  see  how  this  clause 
adds  much  to  the  previous  one,  for  the  wicked  man  is  supposed 
to  offer  the  sacrifice  with  a  wicked  mind,  unless,  indeed,  the  first 
clause  thinks  only  of  sacrifices  offered  in  thoughtlessness,  while 
the  second  contemplates  sacrifices  offered  with  the  definite  pur- 
pose of  attempting  to  bribe  the  Deity.  The  distinction  scarcel}' 
seems  probable.  It  is  better,  therefore,  to  read  with  the  margin, 
*to  atone  for  crime,'  which  would  reveal  an  idea  as  to  sacrifice 
that  is  not  uncommon  to  many  popular  religions,  viz.  that  a  sacri- 
fice would  induce  the  Deity  to  wink  at  evil  practices,  even  perhaps 
to  give  countenance  to  them.  The  whole  verse  throws  a  rather 
lurid  light  upon  much  of  the  popular  religious  practice  of  the  times. 

28.  A  false  witness.     The  first  clause  is  a  slightly  stronger 


THE   PROVERBS  21.  29—22.  r.  135 

But  the  man  that  heareth  shall  speak  ^  unchallenged. 

A  wicked  man  hardeneth  his  face  :  29 

But  as  for  the  upright,  ^  he  ordereth  his  ways. 

There  is  no  wisdom  nor  understanding  30 

Nor  counsel  against  the  Lord. 

The  horse  is  prepared  against  the  day  of  battle  :  3^ 

But  c  victory  is  of  the  Lord. 

A  good  name  is  rather  to  be  chosen  than  great  riches,        22 

*  Or,  so  ns  to  endure 

^  Another  reading  is,  he  constderefh  his  way.         ^  Or,  deliverance 

form  of  that  found  in  xix.  5  and  9.  The  second  clause,  in  the 
present  condition  of  the  text,  is  so  obscure  that  more  than  one 
modern  editor  leaves  it  untranslated.  The  literal  rendering  of 
the  Hebrew  is  '  a  man  who  hears  shall  speak  for  ever,'  which 
does  not  seem  either  intelligible  or  desirable.  Some  refer  it  to 
the  quality  of  the  hearing,  understanding  it  to  mean  '  the  man 
who  is  careful  of  how  and  what  he  hears,'  so  as  to  become 
a  trustworthy  witness  ;  but  the  word  does  not  seem  to  bear  that 
meaning,  neither  is  the  second  part  of  the  clause  any  clearer. 
The  '  shall  speak  unchallenged '  of  our  text  is  without  authority. 
The  text  has  been  so  altered  as  to  read  '  a  man  of  truth  will  be 
remembered  for  ever,'  but  the  alteration  is  somewhat  violent,  and 
the  meaning  not  very  satisfactory. 

29.  hardeneth  his  face.  This  phrase  has  already  occurred  in 
vii.  13,  and,  as  in  that  passage,  it  refers  to  the  impudent  bearing 
of  the  wicked,  who  will  brazen  out  any  statement  they  make 
utterly  irrespective  of  its  truth  or  falsehood. 

ordereth  his  ways.  This  is  one  possible  translation  of  the 
Hebrew,  but  the  rendering  of  the  margin  '  considers  his  ways '  is 
probably  better.  Unlike  the  wicked  man,  the  righteous  is  not 
reckless  as  to  what  he  says  and  how  he  acts. 

30.  For  the  thought  of  the  second  clause  cf.  Job  v.  12,  13. 
iil.  prepared  is  really  'caparisoned.' 

victory  is  properly  '  deliverance,'  as  that  is  the  special 
aspect  of  the  delivery  here  considered.  (Cf.  for  the  thought  of  the 
passage  Ps.  xxxiii.  16-21.)  Horses  seem  to  have  been  a  compara- 
tively late  introduction  into  the  war  methods  of  the  Hebrews,  and 
the  early  prophets  objected  to  them  partly  as  a  foreign  custom, 
and  partly  perhaps  on  conservative  grounds  of  prejudice  against 
innovations  (see  Deut.  xvii.  16). 

xxii.  1.  A  grood  name.  Cf.  for  the  thought  Ecclcs.  vii.  i  and 
Ecclus.  xli.  12. 


136  THE   PROVERBS  22.  2-6 

And  ^  loving  favour  rather  than  silver  and  gold. 

2  The  rich  and  the  poor  meet  together : 
The  Lord  is  the  maker  of  them  all. 

3  A  prudent  man  seeth  the  evil,  and  hideth  himself : 
But  the  simple  pass  on,  and  ^  suffer  for  it. 

4  The  reward  of  humility  and  the  fear  of  the  Lord 
Is  riches,  and  honour,  and  life. 

5  Thorns  and  snares  are  in  the  way  of  the  froward  : 
He  that  keepeth  his  soul  shall  be  far  from  them. 

6  Train  up  a  child  c  in  the  way  he  should  go, 

^  Or  J  favour  is  better  than  ^c.  ^  Heb.  are  mulcted. 

*^  Heb.  according  to  his  way. 

lovingf  favour.  This  is  better  rendered  '  to  be  well  thought 
of,'  to  be,  as  Toy  says,  a  ^persona  grata?  The  general  meaning 
of  the  verse  may  either  be  to  point  to  the  value  of  a  good  reputa- 
tion in  bringing  respect  to  its  owner,  or  it  may  refer  to  the  inward 
satisfaction  it  affords  to  the  man  who  has  it. 

2.  The  thought  of  this  verse  is  a  fairly  frequent  one  in  later 
Jewish  literature  (cf.  Ecclus.  xi.  14). 

3.  The  meaning  of  this  verse  is  obvious,  and  is  in  line  with 
much  of  the  teaching  of  the  book,  which  frequently  commends 
prudence  and  forethought.  The  LXX  gives  a  different  rendering 
of  the  first  clause,  evidently  borrowed  from  xxi.  11,  and  must 
have  either  misunderstood  this,  or  had  a  different  text.  Its  trans- 
lation is  *  a  shrewd  man  who  sees  the  wicked  severely  punished 
is  greatly'  instructed  thereby.' 

-  humility  and  the  fear  of  the  IiORD.  The '  and '  is  not  part  of 
the  Hebrew  text,  though  the  majority  of  editors  introduce  it.  It 
is  possible,  however,  to  translate  in  two  other  ways,  either  '  the 
reward  of  humility  is  the  fear  of  the  Lord,'  or  *  the  reward  of 
humility  which  is  the  fear  of  the  Lord,'  that  is,  humility  is  then 
defined  as  practically  equivalent  to  piety.  If  the  general  sense  of 
the  term  is  taken,  however,  we  may  compare  xv,  33. 

5.  Thorns.  If  we  retain  the  reading  so  translated,  this  must 
refer  to  the  hedges  which  bar  the  path,  and  which  the  man  who 
strays  from  it  must  encounter.  But  an  alteration  of  the  Hebrew 
gives  '  traps  '  as  an  alternative.  With  this  reading  the  clause 
has  been  well  translated  '  snares  are  hidden  in  the  path  of  the 
froward.' 

keepeth  his  soul.  As  has  frequently  been  noted  already, 
this  phrase  should  mean  '  he  who  has  regard  to  himself.' 

6.  The  only  point  about  this  well-known  verse  that  requires  any 


THE    PROVERBS  22.  7-10  137 

And  even  when  he  is  old  he  will  not  depart  from  it. 

The  rich  ruleth  over  the  poor, 

And  the  borrower  is  servant  to  the  lender. 

He  that  soweth  iniquity  shall  reap  ^  calamity : 

And  the  rod  of  his  wrath  shall  fail. 

He  that  hath  a  ^  bountiful  eye  shall  be  blessed : 

For  he  giveth  of  his  bread  to  the  poor. 

Cast  out  the  scorner,  and  contention  shall  go  out ; 

Yea,  strife  and  ignominy  shall  cease. 

■^  Or,  vanity  ^  Heb.  good. 

elucidation  is  the  exact  significance  of  the  phrase  '  in  the  way  he 
should  go.'  As  the  margin  shows,  the  literal  rendering  of  the 
Hebrew  is  '  according  to  his  way,'  and  it  is  not  safe  to  interpret 
this  as  necessarily  meaning  the  way  of  righteousness.  It  more 
probably  implies  the  way  of  destiny,  it  being  assumed  that  the 
parents  will  have  determined  on  a  proper  way  in  which  to  lead 
their  offspring. 

7.  Parallel  passages  to  the  thought  of  this  verse  have  occurred 
several  times  in  the  book  (cf.  xi.  29,  xii.  24,  &c.).  Whether 
servant,  that  is,  slave,  of  the  second  clause  is  to  be  taken  literally 
or  not.  is  questionable.  It  was  possible  (as  2  Kings  iv.  i  and 
other  passages  prove)  for  the  creditor  to  make  a  slave  of  the 
debtor,  but  whether  the  reference  is  to  that  practice  or  not  is 
here  uncertain. 

8.  Calamity.  As  the  margin  shows,  this  may  also  be  translated 
'vanit}?-,'  or  even  'naught'  or  'nothingness,'  and,  in  light  of  what 
is  to  be  said  of  the  probable  meaning  of  the  second  clause,  this 
translation  is  preferable. 

rod  of  his  wrath.  This  rendering  is  doubly  improbable. 
First  of  all,  wrath  is  not  so  likely  a  translation  of  the  Hebrew  as 
is  'insolence,'  in  which  case,  of  course,  rod  would  be  taken  as  the 
emblem  of  power,  which  the  insolent  man  abuses.  The  translation 
of  the  text  refers  to  rod  as  to  the  instrument  of  punishment. 
A  slight  alteration  of  the  Hebrew  text  suggested  by  Frankenberg 
gives  the  meaning  'produce  of  his  tillage,'  which  fits  in  admirably 
with  the  figure  of  the  previous  clause,  and  gives  a  very  intelligible 
meaning  to  the  whole  passage. 

9.  a  bountiful  eys,  i.  e.  '  a  kindlj'  disposition.' 

10.  The  meaning  of  this  verse  is  clear  enough,  but  the  LXX 
gives  it  a  very  special  significance,  though  it  is  difficult  to  decide 
whether  their  translation  is  a  free  paraphrase  of  the  text,  another 


138  THE    PROVERBS  22.  11-15 

I  r  He  that  loveth  ^  pureness  of  heart, 

b  For  the  grace  of  his  Hps  the  king  shall  be  his  friend. 

12  The  eyes  of  the  Lord  preserve  him  that  hath  knowledge, 
But  he  overthroweth  the  words  of  the  treacherous  man. 

1 3  The  sluggard  saith,  There  is  a  lion  without : 
I  shall  be  «  murdered  in  the  streets. 

14  The  mouth  of  strange  women  is  a  deep  pit : 

He  ^  that  is  abhorred  of  the  Lord  shall  fall  therein. 

15  Foolishness  is  bound  up  in  the  heart  of  a  child ; 
But  the  rod  of  correction  shall  drive  it  far  from  him. 

"  Another  reading  is,  the  pure  of  heaii. 

^  Or,  Hath  grace  in  Itis  h'ps     Or,  That  hath  grace  in  his  lips 

<=  Or,  slain  ^  Or,  against  whom  th-e  Loud  hath  indignation 

and  more  special  proverb  introduced  in  place  of  it,  or  a  rendering 
of  some  different  Hebrew  original.  It  translates  '  cast  the  scorner 
out  of  the  assembly,  and  strife  will  depart  with  him,  for  so  long  as 
he  remains  seated  in  a  council  he  insults  every  one.' 

11.  The  difficulty  of  this  verse  is  that  the  syntax  of  the  original 
is  defective,  there  being  no  word  to  govern  the  phrase  *  the  grace 
of  his  lips.'  A  most  probable  interpretation  is  '  on  whose  lips  is 
grace,'  and  on  the  whole  that  gives  the  best  meaning. 

12.  preserve.  This  word  offers  great  difficulty,  because  its 
usage  does  not  permit  it  to  govern  directly  the  abstract  word 
'  knowledge '  which  follows  it,  and,  as  the  italics  show,  the 
interpolated  words  are  a  conjectural  addition.  Probably  some 
alteration  of  the  text  is  requisite,  which  will  give  the  meaning 
'  are  on  the  righteous,'  as  in  Ps.  xxxv.  15.  In  that  case  we  should 
have  an  exact  contrast  to  the  second  clause. 

13.  This  verse  is  another  humorous  hit  at  the  slothful,  and 
recurs  with  the  slightest  variation  in  xxvi.  13.  The  LXX  intro- 
duces '  murderers '  into  the  second  clause,  but  the  Hebrew 
understands  the  lion  to  be  referred  to  in  both  clauses. 

14.  strang-e  women.  The  word  is  the  one  frequently  employed 
in  the  first  nine  chapters,  and  is  properly  *  adulteresses.' 

that  is  abhorred.  Better,  '  with  whom  the  Lord  is  indignant.' 
Bunyan  applies  the  proverb  to  Madam  Wanton  in  the  Pilgrim's 
Progress. 

15.  Corporal  punishment  was  an  almost  universal  practice  in 
the  ancient  world,  and  Toy  quotes  the  saying  of  Menander,  *  He 
who  is  not  flogged  is  not  educated '  (cf.  xiii,  24). 


THE   PROVERBS  22.  16-18  139 

He  that  oppresseth  the  poor  to  increase  his  gain,  16 

A7id  he  that  giveth  to  the  rich,  cometh  only  to  want. 

Incline  thine  ear,  and  hear  the  words  of  the  wise,  17 

And  apply  thine  heart  unto  my  knowledge. 
For  it  is  a  pleasant  thing  if  thou  keep  them  within  thee,    18 
If  they  be  established  together  upon  thy  lips. 

16.  As  will  be  seen  from  the  italics  in  this  verse,  the  translation 
is  very  uncertain,  because  the  connective  words  in  the  Hebrew 
are  not  clear.  Of  the  large  number  of  interpretations  that  have 
been  offered,  Toy's  is  perhaps  as  satisfactory  as  any.  He  would 
alter  'oppresses'  to  'gives  to,'  though  he  confesses  that  it  is  not 
easy  to  understand  how  the  corruption  could  arise,  and  then 
renders  '  he  who  gives  to  the  poor  it  is  gain  to  him,  he  who  gives 
to  the  rich  it  is  only  loss.'  The  latter  part  of  the  clause  obviously 
refers  to  gifts  given  to  the  wealthy  in  order  to  secure  their  favour. 

17.  With  this  verse  begins  a  new  section  of  the  book,  which 
continues  to  the  end  of  chapter  xxiv.  It  is  marked  by  the  intro- 
duction of  the  author's  personality  in  this  verse  ('my  knowledge'), 
by  the  altered  form  from  couplets  to  strophes,  and  by  the  re- 
currence of  the  words  '  my  son,'  which  was  characteristic  of  the 
earlier  chapters  of  the  book.  In  many  wa3's  it  reminds  us,  even 
more  intimately  than  other  sections,  of  the  Book  of  Ecclesiasticus. 
It  has  affiliations  with  the  style  of  the  first  nine  chapters,  but  has 
also  certain  clear  distinctions,  which  mark  it  out  as  being  from 
a  different  hand.  In  this  first  section,  verses  17  to  21,  which  is 
most  interesting  from  its  revelation  of  the  personality  of  its  author, 
the  text  is  peculiarly  difficult.  It  is  obviously  corrupt,  and  the 
LXX  varies  very  much  from  the  Hebrew.  It  seems  as  if  the 
present  Hebrew  text  were  something  of  a  paraphrase  of  an  earlier 
one.  In  this  verse  it  is  doubtful  whether  the  words  '  of  the  wise ' 
should  be  part  of  the  text  or  not.  If  it  read  'my  words'  it  would 
form  a  better  contrast  to  the  second  clause. 

18.  pleasant.  This  word  is  also  doubtful,  as  it  is  hardlj" 
appropriately  applied  to  the  keeping  in  mind  of  knowledge,  and 
so  the  majority  of  editors  are  inclined  to  substitute  some  word  to 
signif}'  'profitable,'  though  of  course  there  is  no  manuscript 
authority  for  it.  The  Greek  seems  to  add  the  word  to  the  pre- 
vious verse,  reading  tliere  'apply  thy  mind  that  thou  mayest  know 
that  they  are  good.' 

If.  This  should  rather  be  '  so  that,'  and  for  '  be  established 
together'  a  better  reading  would  be  'abide,'  or  perhaps  'be  alwaj's 
at  hand,'  the  reference  probably  being  to  the  readiness  of  a  man 
who  is  well  stocked  with  wisdom. 


I40  THE   PROVERBS  22.  19,  20 

19  That  thy  trust  may  be  in  the  Lord, 

I  have  made  thei7i  known  to  thee  this  day,  even  to  thee. 

20  Have  not  I  written  unto  thee  »  excellent  things 
^  Of  counsels  and  knowledge ; 

^  The  word  is  doubtful.     Another  reading  is,  heretofore. 


19.  this  day.  So  far  as  the  words  stand  in  the  verse,  they  are 
clear  enough,  but  in  connexion  with  the  words  that  follow  they 
are  not  quite  so  clear,  because,  as  we  shall  see  immediately,  the 
translation  of  the  next  verse  is  very  uncertain,  and  if  it  refers  to 
teaching  that  has  been  given  formerly,  the  contrast  is  not  clear. 
This  verse  as  it  stands  seems  to  be  an  emphatic  statement  of 
a  reiteration  of  the  great  fundamentals  of  spiritual  wisdom  to  an 
individual  pupil  here  addressed. 

20.  excellent  thing's.  The  word  rendered  'excellent'  is 
extremely  uncertain  in  meaning.  Many  translate  '  formerly/  but 
the  word  is  really  only  part  of  the  Hebrew  equivalent  to  that 
adverb,  and,  as  has  already  been  said,  the  contrast  thus  introduced 
is  not  clear.  There  is  an  alternative  word  given  in  the  Hebrew 
text,  which  means  'officers,'  and  is  translated  'captains  '  in  2  Sam. 
xxiii.  8  and  elsewhere.  It  is  supposed  to  be  used  metaphorically 
here  of  leading  or  governing  ideas,  but  the  usage  is  not  supported 
by  any  valid  example.  As  the  root  of  the  word  is  the  numeral 
'three'  the  meaning  'formerly'  arises  from  the  thought  of  three 
days  ago,  that  of  '  officer '  from  his  being  the  third  man  in  the 
chariot,  so  the  LXX  and  other  versions  render  'triply'  here. 
This  latter  translation  played  a  large  part  in  earlier  exegesis  ; 
Origen,  for  example,  taking  it  as  a  support  of  his  favourite  theory 
of  the  threefold  sense  of  Scripture,  namely,  the  literal,  allegori- 
cal, and  spiritual,  while  other  interpreters  have  understood  it  to 
refer  to  the  threefold  division  of  the  Hebrew  scriptures  into  law, 
prophets,  and  sacred  writings.^  The  LXX,  however,  alters  the 
text  further  so  as  to  read  'do  thou  transcribe  them  triply  for 
thyself.'  Among  all  these  conflicting  views  it  is  impossible  to 
discover  any  certainty,  and  we  are  compelled  to  declare  the 
Hebrew  text  inexplicable,  and  to  come  to  the  conclusion  that  it  is 
either  hopelessly  corrupt  or  that  we  must  be  satisfied  with  the 
very  general  meaning  of  some  reference  to  written  wisdom.  The 
reference  to  written  words  at  all  points  to  a  very  late  origin  for 
the  passage  (cf.  Eccles.  xii.  10  and  12). 

^  This  verse  is  quoted  in  the  Jewish  controversy  about  the 
canonicity  of  the  Book  of  Esther  to  prove  that  the  threefold  division 
is  already  made,  and  so  no  fresh  book  is  admissible. 


THE    PROVERBS  22.  21-27  141 

To   make   thee   know  ^'-the   certainty  of  the  words  of  31 

truth, 
That  thou  mayest  carry  back  words  of  truth  to  them  that 

send  thee  ? 

Rob  not  the  poor,  ^  because  he  is  poor,  22 

Neither  c  oppress  the  afflicted  in  the  gate  : 
For  the  Lord  will  plead  their  cause,  23 

And  despoil  of  life  those  that  despoil  them. 
Make  no  friendship  with  a  man  that  is  given  to  anger ;      24 
And  with  a  wrathful  man  thou  shalt  not  go : 
Lest  thou  learn  his  ways,  25 

And  get  a  snare  to  thy  soul. 

Be  thou  not  one  of  them  that  strike  hands,  26 

Or  of  them  that  are  sureties  for  debts  : 
If  thou  hast  not  wherewith  to  pay,  27 

Why  should  he  take  away  thy  bed  from  under  thee  ? 
*  Or,  of  a  certainty  the  words  ifc.  ^  Or,  for  '^  Or,  crush 

21.  certainty.      This   is   the   same   word   as   that   translated    ( 
'  truth '  later  in  the  clause,  and  it  may  probably  have  crept  in  here 
and  in  the  second  clause  through  error,  as  both  clauses  read  better 
without  it. 

tliem  that  send  thee.  The  LXX  is  followed  by  a  large 
majority  of  editors  in  giving  the  undoubtedly  better  sense  '  them 
who  question  thee.'  The  idea  may  be  compared  with  that  in 
I  Peter  iii.  15,  '  ready  to  give  answer  to  every  man  that  asketh 
you  a  reason.'     Cf.  also  Ecclus.  viii.  9,  xxxix.  6-9. 

22.  With  this  verse  begins  the  new  section  to  which  the  pre- 
ceding paragraph  serves  as  a  preface. 

oppress  the  aflicted.     Better,  '  crush  the  poor.' 
the  gttte.     This,  of  course,  stands  for  the  place  of  justice 
(cf.  i.  21). 

23.  despoil.  This  word  is  only  found  elsewhere  in  Malachi 
iii.  8,  9,  where  it  is  translated  '  rob,'  but  it  seems  to  have  something 
of  the  meaning  of  '  cheat '  about  it. 

25.  get  a  snare  to  thy  soul.  This  is  rather  'bring  destruction 
on  thyself.' 

26.  strike  hands.     See  note  on  vi.  i. 

27.  take  away  thy  bed.    For  the  laws  which  mercifully  limited 


142  THE    PROVEKBS  22.  28—23.  2 

28  Remove  not  the  ancient  landmark, 
Which  thy  fathers  have  set. 

29  Seest  thou  a  man  ^  diligent  in  his  business  ?  he  shall  stand 

before  kings ; 
He  shall  not  stand  before  ^  mean  men. 
23  When  thou  sittest  to  eat  with  a  ruler, 

Consider  diligently  c  him  that  is  before  thee ; 
2  <^i  And  put  a  knife  to  thy  throat, 

*  Or,  skil/ul  ^  Heb.  obscure.  "  Or,  whai 

^  Or,  For  ihou  ivilt  put 

the  exaction  of  pledges,  see  Deut.  xxiv.  10-13,  and  for  a  practical 
application  of  these  ideas  see  Job  xxxi.  19,  20. 

28.  lanclmark.  Here  again  we  have  reference  to  the  legal 
directions,  and  the  verse  is  closely  parallel  to  Deut.  xix.  14,  while 
other  passages  in  the  O.T.  denounce  the  practice  here  forbidden 
(see  Job  xxiv.  2),  &c.  Among  many  ancient  peoples  these  land- 
marks were  considered  as  sacred  things.  This  first  clause  is 
found  again  in  xxiii.  10.  Mr.  Hull  says,  with  respect  to  this 
subject,  in  HBD.  iii.  24  6 :  'In  Palestine  these  landmarks  are 
scrupulously  respected  ;  and  in  passing  along  a  road  or  pathway 
one  may  observe  from  time  to  time  a  stone  placed  by  the  edge  of 
the  field  from  which  a  shallow  furrow  has  been  ploughed,  marking 
the  limits  of  cultivation  of  neighbouring  proprietors.' 

29.  diligent.     Better,  with  the  margin,  '  skilful.' 
stand  before,  i.  e.  '•  enter  the  service  of.' 

mean,  i.  e.  'obscure.'  This  verse  is  engraved  upon  the  frame 
of  Maddox  Brown's  famous  picture  entitled  •  Work,'  and  has 
proved  an  incentive  to  many  distinguished  careers. 

xxiii.  1.  a  ruler.  This  is  an  obvious  reference  to  the 
tyranny  and  uncertain  temper  of  Eastern  potentates,  and  the 
warning  is  directed  against  anything  like  self-indulgence  while 
in  their  presence. 

him  that  is  before  thee.  It  might  also  be  read  *  what  is 
before  thee,'  and  in  this  case  would  refer  to  making  a  wise  choice 
of  food  ;  but  the  meaning  is  not  so  probable. 

2.  And  put  a  knife.  This  is  probably  a  figurative  expression 
for  self-restraint.  Some  understand  it,  however,  as  introduced  by 
'for'  instead  of 'and,'  and  read  'for  thou  wilt  put  a  knife',  &c. 
In  this  case  it  would  be  a  statement  of  the  ruin  that  would  follow 
upon  negligence  of  conduct  in  such  dangerous  company.  Cf.  with 
the  whole  passage  Ecclus.  ix.  13, 


THE   PROVERBS  23.  3-6  143 

If  thou  be  a  man  given  to  appetite. 

Be  not  desirous  of  his  dainties  ; 

Seeing  they  are  deceitful  meat. 

Weary  not  thyself  to  be  rich  ; 

Cease  «•  from  thine  own  wisdom. 

^'  Wilt  thou  set  thine  eyes  upon  that  which  is  not  ? 

For  riches  certainly  make  themselves  wings, 

Like  an  eagle  that  flieth  toward  heaven. 

Eat  thou  not  the  bread  of  him  that  hath  an  evil  eye, 

*Or,  by  reason  of  thine  own  understanding 

^  Or,  Wilt  thou  set  thine  eyes  upon  it  ?    it  is  gone :   Heb.  Shall 
thine  eyes  fly  upon  it  and  it  is  not  ? 


3.  Be  not  desirous.  This  clause,  it  will  be  noticed,  recurs  as 
the  second  clause  of  verse  6,  and  some  editors  consider  that  it  is 
out  of  place  here,  seeing  that,  in  the  second  clause,  the  Hebrew 
employs  the  singular,  though  the  E.  V.  has  altered  it  to  plural, 
and  also  because  '  deceitful  meat '  is  not  considered  by  them  ap- 
propriate to  the  subject  under  discussion.  This  latter  objection, 
however,  is  scarcely  valid,  as  the  tyrant  may  be  deceitful  as  well 
as  capricious. 

4.  from  thine  own  wisdom.  The  rendering  of  the  text  can 
only  mean  that  the  man's  wisdom  consists  in  the  desire  to  become 
rich,  and,  as  the  verse  stands,  it  must  be  confessed  the  two  clauses 
are  practically  identical  in  meaning.  It  may  be  better,  therefore, 
to  follow  the  suggestion  of  the  margin  and  render  '  let  thine  own 
wisdom  (i.e.  'common  sense')  teach  thee  a  better  way.'  Some 
would  alter  the  text  so  as  to  render  '  wisdom '  instead  of  '  purpose.' 

5.  Wilt  thou  set,  &c.  This  rendering  of  the  first  clause  is 
inaccurate,  and  the  correct  translation  is  that  of  the  margin,  viz. 
'  Wilt  thou  set  thine  eyes  upon  it,  it  is  gone,'  which  is  a  strong 
way  of  stating  the  fact  that  the  hunt  for  riches  is  delusive.  There 
may  be  some  corruption  of  the  text,  and  originally  the  first  and 
second  clauses  may  have  been  united  into  one  sentence,  but  it  is 
not  possible  with  certainty  to  restore  the  text  The  meaning  is 
clear  enough. 

6.  aji  evil  eye.  Inthis  connexion  the  phrase  means  'niggardly,' 
and  is  found  again  in  xxviii.  22,  the  only  other  occurrence  of  it  in 
the  O.  T.  In  the  Sayings  of  the  fewish  Fathers,  v.  19,  we  find  the 
four  characters  of  alms-givers  described  as  follows  :  *  He  who  is 
willing  to  give,  but  not  that  others  should  give,  his  eye  is  evil 
towards  the  things  of  others :  that  others  should  give,  and  he  should 


144  THE   PROVERBS  23.  7-10 

Neither  desire  thou  his  dainties : 

7  For  *as  he  reckoneth  within  himself,  so  is  he : 
Eat  and  drink,  saith  he  to  thee ; 

But  his  heart  is  not  with  thee. 

8  The  morsel  which  thou  hast  eaten  shalt  thou  vomit  up, 
And  lose  thy  sweet  words. 

9  Speak  not  in  the  hearing  of  a  fool ; 

For  he  will  despise  the  wisdom  of  thy  words. 
10  b  Remove  not  the  ancient  landmark ; 

And  enter  not  into  the  fields  of  the  fatherless  : 

*  Or,  as  one  that  reckoneth  ^  See  ch .  xxii.  28, 


not  give,  his  eye  is  evil  towards  his  own :  he  who  would  give  and  let 
others  give  is  pious :  he  who  will  not  give  nor  let  others  give  is 
wicked.'  Cf.  by  way  of  contrast  Prov.  xxii.  9,  and  for  a  reference 
to  the  evil  eye  in  this  sense  in  the  N.  T.,  Matt.  vi.  23,  and  xx.  15. 

7.  as  he  reckoneth,  &c.  This  translation  is  by  no  means 
certain,  nor  are  any  of  the  suggested  emendations  very  satisfactory. 
Toy  emends  so  as  to  read  '  he  deals  stingily  with  these  as  with 
himself,'  but  nothing  satisfactory  can  be  made  out  of  the  present 
text. 

8.  The  morsel,  &c.  The  meaning  of  this  verse  is  very  obscure, 
and  no  satisfactory  connexion  can  be  established  between  the  two 
clauses.  Toy  makes  the  second  clause  of  verse  3  take  the  place  of 
the  second  clause  here,  and  understands  the  verse  to  refer  to  the 
disgust  of  the  guest  at  his  host's  insincerity,  following  Pinsker. 
He  also  attaches  the  last  clause  of  this  verse  to  the  end  of  verse  9, 
where  it  certainly  makes  good  sense,  but  such  treatment  of  the 
text  is  purely  conjectural,  and  somewhat  radical. 

sweet  words.  In  taking  the  text  as  it  stands  the  majority  of 
commentators  understand  by  this  expression  the  courteous  words 
of  thanks  used  by  the  guest,  but  it  is  very  difficult  to  give  any 
intelligible  meaning  to  the  expression  so  interpreted,  and  the  only 
course  open  to  us  seems  to  be  to  confess  that  the  whole  condition 
of  the  text  is  too  uncertain  to  interpret. 

9.  For  the  thought  of  this  verse  cf.  Matt.  vii.  6.  See  also  note 
on  previous  verse. 

10.  Cf,  xxii.  28,  and  note.  For  'ancient'  a  slight  alteration  of 
text  enables  us  to  read  '  landmark  of  the  widow.'  This  corresponds 
better  with  the  second  clause,  and  the  Hebrew  law  was  particularly 
careful  of  the  rights  of  the  widow. 


THE   PROVERBS  23.  11-18 


145 


For  their  redeemer  is  strong ;  ir 

He  shall  plead  their  cause  against  thee. 

Apply  thine  heart  unto  •'^instruction,  12 

And  thine  ears  to  the  words  of  knowledge. 

Withhold  not  correction  from  the  child  :  13 

For  ^  if  thou  beat  him  with  the  rod,  he  shall  not  die. 

Thou  shalt  beat  him  with  the  rod,  14 

And  shalt  deliver  his  soul  from  ^  Sheol. 

My  son,  if  thine  heart  be  wise,  15 

My  heart  shall  be  glad,  even  mine : 

Yea,  my  reins  shall  rejoice,  iG 

When  thy  lips  speak  right  things. 

Let  not  thine  heart  envy  sinners :  17 

But  be  thoi{  in  the  fear  of  the  Lord  all  the  day  long : 

For  surely  there  is  a  ^  reward  ;  18 

^  Or,  correction  ''Or,  though  ''Or,  the  grave 

^  Or,  sequel    Or,  future     Heb.  latter  end. 


11.  redeemer.  This  is  the  technical  Hebrew  term  goel,  for 
whose  duties  as  regards  land  see  Lev.  xxv.  25,  and  also  the  story 
of  Ruth.  The  thought  here  is  that  God  Himself  is  the^o^/ of  these 
afflicted  ones,  and  will  satisfactorily  plead  their  cause.  (Cf.  Ps. 
Ixvii.  5.) 

13.  Cf.  xix.  18,  xxii.  15. 

15.  My  heart.  This  means,  as  we  have  seen  on  former 
occasions,  'I  myself.' 

16.  my  reins.  This  has  the  same  significance  as  *  my  heart ' 
in  the  previous  verse,  as  according  to  Hebrew  psychology  the 
heart  and  kidneys  were  the  sources  of  intellectual  and  emotional 
Hfe. 

17.  be  thou  in  the  fear.  A  slight  alteration  of  the  text  avoids 
the  insertion  of  any  words,  and  enables  us  to  render  'fear  the 
Lord.' 

18.  For  surely.  Literally,  '  for  if.'  If  the  Hebrew  text  is 
allowed  to  stand,  then  there  is  a  difficulty  about  the  translation, 
since  a  conditional  first  clause  does  not  give  a  good  meaning  for  the 
second.  Probably  the  '  if  should  be  omitted,  and  the  statement 
of  both  clauses  be  read  as  an  assurance. 

reward.     Thii  is  literally  'latter  end,'  and  is  generally  sup- 

I- 


146  THE  PROVERBS  23.  19-26 

And  thy  hope  shall  not  be  cut  off. 

19  Hear  thou,  my  son,  and  be  wise. 
And  guide  thine  heart  in  the  way. 

20  Be  not  among  winebibbers  ; 
Among  gluttonous  eaters  of  flesh  : 

21  For  the  drunkard  and  the  glutton  shall  come  to  poverty : 
And  drowsiness  shall  clothe  a  man  with  rags. 

22  Hearken  unto  thy  father  that  begat  thee, 
And  despise  not  thy  mother  when  she  is  old. 

23  Buy  the  truth,  and  sell  it  not ; 

Yea^  wisdom,  and  instruction,  and  understanding. 

24  The  father  of  the  righteous  shall  greatly  rejoice  : 

And  he  that  begetteth  a  wise  child  shall  have  joy  of  him. 

25  Let  thy  father  and  thy  mother  be  glad, 
And  let  her  that  bare  thee  rejoice. 

26  My  son,  give  me  thine  heart, 

posed  to  mean  'hope.'  The  closest  parallel  is  perhaps  that  of 
Jer.  xxix.  11,  'Thoughts  of  peace  and  not  of  evil  to  give  you  a 
latter  end  and  hope.' 

19.  in  the  way.  This  suggests  the  famous  figurative  use  of  the 
word  that  became  common  in  the  early  days  of  Christianity  (cf. 
Acts  xix.  9,  23),  and  it  is  also  a  term  employed  in  certain  other 
religions.  This  form  of  expression  stands  alone  in  Proverbs,  and 
some  have  consequently  questioned  its  accuracy  here,  but  appar- 
ently without  reason.  It  may  very  well  have  been  an  expression 
current  in  the  schools. 

20.  The  close  combination  of  the  two  words  here  reminds  us  of 
the  reproach  cast  at  our  Lord,  which  He  Himself  quotes  (see  Matt, 
xi.  19).  It  may  be  from  this  proverb  that  the  combination  was 
found  familiarly  on  the  lips  of  the  people. 

21.  drowsiness.  In  the  Sayings  of  the  Jewish  Fathers,  iit.  16, 
we  find  morning  sleep  and  midday  wine  associated  as  two  of  the 
means  of  destruction. 

22.  thy  father  that  beg-at  thee.  Toy  notes  that  this  form  of 
expression  is  frequent  in  Assyrian  inscriptions.  On  the  reverence 
that  is  due  to  elders  see  Ecclus.  iii.  12-16. 

23.  Buy  the  truth.  Cf.  our  Lord's  proverb  in  Matt.  xiii.  44, 
and  also  Isa.  Iv.  i. 

26.  give  me  thine  heart.     This  means  nothing  more  than  '  pay 


THE    PROVERBS  23.  27-30  147 

And  let  thine  eyes  ^  delight  in  my  ways. 

For  a  whore  is  a  deep  ditch ;  27 

And  a  strange  woman  is  a  narrow  pit. 

Yea,  she  lieth  in  wait  ^as  a  robber,  28 

And  increaseth  the  treacherous  among  men. 

Who  hath  cwoe?    who  hath  <^^orrow?   who  hath  con   29 

tentions  ? 
^\'ho  hath  complaining  ?  who  hath  wounds  without  cause  ? 
Who  hath  ©  redness  of  eyes  ? 
They  that  tarry  long  at  the  wine ;  30 

'^  Another  reading  is,  observe  ^  Or,  as  for  a  prey 

*=  Heb.  Oh  I  ^  Heb.  Alas  !  «  Or,  darkness 


attention  to  my  teaching.'  Some  have  thought  that  the  figure 
here  introduced  is  that  of  Wisdom,  as  in  chap,  ix,  and  that  she  is 
contrasted  with  the  *  evil  woman  '  of  the  following  verse  ;  but  there 
is  no  evidence  of  such  a  thing,  and  no  need  to  suppose  it. 

delig'Iit  in.  The  R.  V.  margin  gives  the  rendering  of  the 
Hebrew  margin,  which  is  followed  by  many  versions  and  editors, 
namely,  'observe.'  Both  meanings  are  good,  but  the  second  is 
more  common  in  this  book. 

2*7.  narrow  pit.  Perhaps  rather  'well,'  the  straitness  of  which 
would  make  it  very  difficult  to  get  out  again  if  a  man  fell  in. 
Probably  the  '  for  *  with  which  the  verse  opens  is  not  original,  but 
may  be  the  insertion  of  an  editor  who  wished  to  connect  it  closely 
with  the  preceding  verse. 

28.  increaseth  the  treacherons.  As  this  stands,  it  must  mean 
that  tl.e  adulteress  is  a  great  cause  of  the  increase  of  sin.  Some 
editors  alter  the  text  with  the  purpose  of  bringing  it  into  closer 
connexion  with  the  first  clause,  and  then  render  '  she  commits 
many  acts  of  plunder  against  men';  but  this  is  not  necessary,  as  the 
word  translated  'treacherous'  can  mean  sinners  in  general,  and, 
therefore,  the  meaning  given  above  may  stand. 

29.  woe  .  . .  sorrow.  As  the  margin  shows,  these  two  words  are 
really  interjections  in  Hebrew  meaning  respectively  '  Oh '  and 
*  Alas ! '  so  that  the  questions  are  very  dramatic.  The  following 
questions,  of  course,  refer  to  the  frequent  quarrels  and  difficulties 
into  which  drunkenness  brings  a  man. 

redness.  This  is  perhaps  better  translated  *  dullness,'  and 
refers  to  the  well-known  effect  upon  the  eyes  of  constant  indulgence 
in  intoxicants. 

L    2 


148  THE   PROVERBS  23.  31-34 

They  that  go  to  ^  seek  out  mixed  wine. 

31  Look  not  thou  upon  the  wine  when  it  is  red, 
When  it  giveth  its  colour  in  the  cup, 
When  it  ^  goeth  down  smoothly : 

32  At  the  last  it  biteth  like  a  serpent, 
And  stingeth  like  c  an  adder. 

33  Thine  eyes  shall  behold  ^^  strange  things, 
And  thine  heart  shall  utter  froward  things. 

34  Yea,  thou  shalt  be  as  he  that  lieth  down  in  the  midst  of 

the  sea, 
'^  Or,  try  ^  Or,  moveth  if  self  aright  ^  Or,  a  basilisk 

•^  Or,  strange  women 

30.  seek  out.  Literally,  'test,'  the  probable  reference  being 
to  the  connoisseur,  the  man  who  prides  himself  in  being  well 
versed  in  brands  of  liquor. 

mixed  wine.     See  note  on  xx.  i,  and  also  ix.  2. 

31.  giveth  its  colour.  Better,  '  gleameth.'  The  whole  descrip- 
tion is  that  of  wine  at  its  best,  when  its  very  beauty  is  attractive. 

groeth  down  smoothly.  Cf.  Song  of  Songs  vii.  9  and  note. 
Some  consider  this  clause  to  be  a  gloss  introduced  by  some  scribe. 
On  the  other  hand,  the  suggestion  has  been  made  that  we  should 
take  this  clause  with  the  one  that  follows,  perhaps  introducing 
other  words  from  the  parallel  in  the  Song  of  Songs,  and  render 
*  At  first  it  glides  smoothly  over  lips  and  throat,  but  at  last  it 
biteth,  &c.' 

32.  adder.  The  real  character  of  the  serpent  thus  translated 
is  unknown.  Elsewhere  the  word  is  translated  in  the  R.  V. 
'basilisk,'  in  the  A.  V.  'cockatrice,'  both  of  which  creatures  are, 
of  course,  fabulous,  and  the  Hebrew  word  gives  us  no  assistance 
in  identification.  From  Isa.  xiv.  22  it  would  appear  that  the 
word  denoted  a  more  venomous  reptile  than  the  ordinary  serpent, 
but  more  than  that  we  cannot  learn. 

33.  strange  thing's.  Almost  '  mad  things,'  the  reference  being 
to  the  distorted  fancies  of  the  drunkard.  The  'strange  women, ' 
by  which  the  margin  renders  it,  arises  from  the  fact  that  in  the 
original  the  form  is  feminine,  but  the  connexion  between  drunken- 
ness and  lust,  though  very  real,  does  not  appear  to  be  here  in 
question. 

froward  things  is  rather  'queer  or  distorted  things,'  a 
reference  to  the  irresponsible  speech  of  the  drunkard. 

34.  midst  of  the  sea.  This,  of  course,  means  'on  the  high 
seas,'  not  *  in  the  water  itself,'  as  some  have  understood  it. 


THE   PROVERBS  23.  35—24.  3  149 

Or  as  he  that  lieth  upon  the  top  of  a  mast. 

They  have  stricken  me,  shalt  thou  say ^  and  I  was  nut  hurt ;  35 

They  have  beaten  me,  and  I  felt  it  not : 

When  shall  I  awake  ?  I  will  seek  it  yet  again. 

Be  not  thou  envious  against  evil  men, 

Neither  desire  to  be  with  them  : 

For  their  heart  studieth  oppression,  2 

And  their  lips  talk  of  mischief. 

Through  wisdom  is  an  house  builded ;  3 

mast.  The  word  only  occurs  here,  and  comes  from  a  root 
which  means  '  to  bind.'  It  is  supposed,  therefore,  to  be  the  look- 
out basket  on  the  mast-head,  but  that  is  purely  conjectural,  and 
the  Greek  and  other  versions  render  either  as  'a  pilot'  or 
'sleeping  sailor  in  a  storm.'  In  that  case  there  is  no  point  in 
the  comparison  *  sleeping,'  unless  the  reference  be  to  the  heavy 
sleep  of  drunkenness  compared  to  the  deep  slumber  of  seamen 
indifferent  to  danger,  but  the  real  explanation  is  perhaps  impos- 
sible to  discover. 

35.  Tliey  have  stricken  me.  This  and  the  following  clause 
refer  to  the  drunkard's  utterance  on  awaking  from  his  drunken 
sleep,  when  he  congratulates  himself  upon  the  happiness  of  his 
insensibility  to  blows,  the  infliction  of  which  he  remembers. 

When  shall  I  awake?  This  question  seems  to  be  the  half- 
stupid  utterance  of  returning  consciousness,  followed  by  the 
terrible  resolve  to  return  to  his  debauchery  whenever  he  has  the 
power. 

I  will  seek  it.  The  '  it '  has  no  immediate  antecedent,  but 
obviously  refers  to  his  wine-drinking.  Some  editors  insert  the 
words  in  the  previous  question,  'When  shall  I  awake  from  my 
wine?'  but  without  any  manuscript  authority. 

xxiv.  1.  evil  men.  The  emphasis  seems  to  lie  upon  conduct 
rather  than  character,  or  more  properly,  perhaps,  character 
expressed  in  conduct. 

2.  oppression.  This  is  the  particular  form  of  evil  conduct 
selected,  and  probably  reflects  the  condition  of  society  at  the  time, 
in  which  robbery  was  the  most  prominent  form  of  evil  deeds, 

3,  4.  wisdom.  The  words  in  this  and  the  following  verse 
have  reference  to  the  practical  aspect  of  wisdom  as  seen  in  the 
shrewdness  and  common  sense  of  the  man  of  affairs,  and  there  is 
probably  no  reference  to  the  metaphorical  sense  of  house-building, 
as  in  Ps.  cxxvii.  i,  but  to  the  literal  building  and  furnishing  of  the 
home  (cf.  xxxi.  18-22  ;  xiv.  i). 


24  ^/ 


I50  THE   PROVERBS  24.  4-9 

And  by  understanding  it  is  established : 

4  And  by  knowledge  are  the  chambers  filled 
With  all  precious  and  pleasant  riches. 

5  A  wise  man  ^  is  strong  ; 

Yea^  a  man  of  knowledge  ^^  increaseth  might. 

6  For  by  wise  guidance  thou  shalt  make  thy  war : 
And  in  the  multitude  of  counsellors  there  is  ^  safety^ 

7  Wisdom  is  too  high  for  a  fool : 

He  openeth  not  his  mouth  in  the  gate. 

8  He  that  deviseth  to  do  evil, 

Men  shall  call  him  a  mischievous  person. 

9  The  thought  of  ^  the  foolish  is  sin  : 

*  Heb.  is  in  strength.  ^  Heb.  strengtheneth  might. 

^  Or,  victory  ^  Keh.  foolishness. 

5.  A  wise  man.  This  praise  of  the  wise  man's  real  strength  is 
found  again  in  xxi.  22,  and  Eccles.  ix.  16.  Toy  would  give  this 
passage  the  form  of  the  latter  verse,  and  render  both  clauses  by  a 
comparison,  thus,  'A  wise  man  is  better  than  the  strong,  and  a 
man  of  knowledge  than  the  mighty ' ;  but  the  ordinary  text  gives 
very  good  sense. 

6.  Per  toy  wise  guidance.  This  verse  may  form  the  germ  of 
the  parable  in  Luke  xiv.  31,  and,  indeed,  it  is  just  possible  that 
verses  3  to  6  underlie  Luke  xiv.  28-32.  The  second  clause  of  the 
verse  has  already  occurred  in  xi.  14. 

7.  too  hig-h.  This  meaning  of  '  unattainable'  is  got  by  a  slight 
alteration  of  the  Hebrew.  The  word  that  stands  in  the  text  must 
be  translated  '  corals'  or  precious  stones  of  some  kind,  which  does 
not  seem  at  all  applicable  here,  for  silence  is  not  generally 
reckoned  the  distinctive  mark  of  a  fool  (see  xviii.  6,  7),  though  the 
statement  of  xvii.  28  must  not  be  forgotten.  It  is  possible  that 
the  meaning  of  the  verse  may  be  something  of  this  sort : — Since 
wisdom  is  out  of  a  fool's  reach,  he  is  compelled  to  hold  his  tongue 
in  the  presence  of  wise  counsellors.  But  the  text  is  probably  too 
corrupt  to  restore  with  certainty. 

8.  9.  There  is  a  play  on  words  in  the  Hebrew  which  the 
English  translation  cannot  easily  imitate.  The  comparison  exists 
between  the  last  word  in  verse  8  and  the  word  rendered 
'thought'  in  verse  9.  The  man  that  deviseth  evil  is  called  a 
'master  of  evil  thought,'  and  a  word  from  the  same  root  is 
employed  to  express  '  thought '  in  the  next  verse.     It  might  be 


THE   PROVERBS  24.  10-12  151 

And  the  scorner  is  an  abomination  to  men. 

If  thou  faint  in  the  day  of  adversity, 

Thy  strength  is  small. 

Deliver  them  that  are  carried  away  unto  death, 

And  those  that  are  '^  ready  to  be  slain  ^see  that  thou 

hold  back. 
If  thou  sayest,  Behold,  we  knew  not  ^  this  : 
Doth  not  he  that  weigheth  the  hearts  consider  it  ? 
And  he  that  keepeth  thy  soul,  doth  not  he  know  it  ? 
And  shall  not  he  render  to  every  man  according  to  his 

work  ? 

*  Heb.  tottering  to  the  slaughter. 

^  Or,  forbear  thou  not  to  deliver  "^  Or,  this  man 

rendered  somewhat  thus,  '  Men  call  him  a  master  of  mischief,  and 
(in  verse  9)  sin  is  mischief,'  for  it  is  better  to  make  sin  the  subject 
rather  than  the  predicate  of  the  clause. 

10.  If  thou  faint,  &c.  Here,  again,  the  meaning  is  uncertain, 
probably  because  the  text  is  not  in  the  best  condition.  The 
Hebrew  suggests  that  once  more  a  play  upon  words  is  intended, 
and  Toy  proposes  the  rendering  '  In  the  day  of  straits,  strait  is 
thy  strength '  ;  but  it  may  be  that  a  clause  has  fallen  out  of  the 
original,  and  that  some  contrast  between  conduct  in  the  time  of 
prosperity  and  of  adversity  was  originally  meant, 

11.  see  that  thou  hold  back.  This  really  means,  as  the  marg. 
suggests,  '  forbear  not  to  deliver,'  and  the  reference  is  either  to 
men  who  are  in  danger  of  death  at  the  hands  of  persecutors  or  of 
cruel  oppression  at  the  hand  of  illegal  rulers.  It  is  not  possible  to 
decide  between  these  interpretations,  but  it  is  at  all  events 
certain  that  the  general  meaning  is  an  injunction  to  deliver  the 
oppressed. 

12.  we  knew  not  this.  The  whole  of  the  rest  of  the  verse 
suggests  that  the  verb  should  be  in  the  singular,  that  is,  '  I  knew 
not  this,'  and  it  seems  better  to  follow  the  LXX,  and  render  it  by 
the  singular.  It  is  a  question  whether  'this'  refers  to  the 
subject  mentioned  in  the  previous  verse.  If  it  does,  then  the 
reference  is  not  an  exact  one,  for  there  is  no  strict  antecedent. 
The  Latin  version  has  '  It  is  not  in  my  power,'  which  gives  a  very 
good  meaning.  The  excuse  will  then  be  a  lack  of  ability  which  is 
not  true,  or  rather  which  is  only  a  cloak  for  laziness.  Some 
think  that  the  whole  verse  is  a  scribe's  comment  upon  the 
preceding  one. 


152  THE   PROVERBS  21.  13-17 

13  My  son,  eat  thou  honey,  for  it  is  good; 

And  the  honeycomb,  which  is  sweet  to  thy  taste : 

14  So  shalt  thou  know  wisdom  to  be  unto  thy  soul : 

If  thou  hast  found  it,  then  shall  there  be  a  ^^  reward, 
And  thy  hope  shall  not  be  cut  off. 

1 5  Lay  not  wait,  ^  O  wicked  man,  against  the  c  habitation  of 

the  righteous ; 
Spoil  not  his  <^l  resting  place  : 

16  For  a  righteous  man  falleth  seven  times,  and  riseth  up 

again : 
But  the  wicked  are  overthrown  by  calamity. 
1;  Rejoice  not  when  thine  enemy  falleth, 

And  let  not  thine  heart  be  glad  when  he  is  overthrown  : 

*  See  ch.  xxiii.  18.  ^  Or,  as  a  wicked  man 

"  Or,  pasUire  ^  Or,  fold 


13.  eat  thou  honey.  From  xvi.  24  and  Ps.  cxix.  103,  and 
elsewhere  we  learn  that  wise  words  were  compared  to  honey, 
and  here,  apparently,  the  latter  is  used  metaphorically  for  *  words 
of  wisdom  '  (cf.  xxv.  i6  and  Ecclus.  xxiv.  20). 

14.  then  shall  there  "be  a  reward.  This  latter  part  of  the 
clause  is  repeated  from  xxiii.  18,  where  see  the  note.  Here  the 
words  are  probably  not  original,  but  have  been  copied  from  the 
former  passage,  either  as  being,  in  the  estimation  of  the  editor,  an 
appropriate  conclusion,  or  because  the  words  of  the  original  have 
been  lost. 

15.  O  wicked  man.  This  form  of  address  seems  out  of  place 
here,  as  the  whole  section  consists  of  injunctions  to  the  pupil  of 
the  wise,  but  it  may  probably  be  a  later  insertion.  The  form  of 
counsel  in  the  verse  seems  to  indicate  a  period  when  there  was  a 
danger  of  popular  uprising  in  a  city,  and  may  also  be  an  indication 
of  the  lateness  of  the  date  of  the  passage. 

16.  seven  times.  This  is,  of  course,  a  figurative  number, 
indicating  completion,  as  is  often  found  in  both  the  O.  T.  and  the 
N.  T.      '  By  calamity  'may  also  be  rendered  '  in  time  of  calamity.' 

17.  Rejoice  not.  This  negative  form  of  counsel  approaches  the 
positive  form  of  Matt.  v.  44,  '  Lov€  your  enemies,'  and  may  be 
another  indication  of  our  Lord's  use  of  this  book.  (See  the 
present  writer's  arfeiclein  D^CG.,  vol.  ii,  on  •  Our  Lord  as  a  Student 
of  the  O.T.') 


THE   PROVERBS  24.  18-2.  153 

Lest  the  Lord  see  it,  and  it  displease  him,  18 

x\nd  he  turn  away  his  wrath  from  him. 

Fret  not  thyself  because  of  evil-doers ;  19 

Neither  be  thou  envious  at  the  wicked : 

For  there  will  be  no  ^  reward  to  the  evil  man ;  20 

The  lamp  of  the  wicked  shall  be  put  out. 

My  son,  fear  thou  the  Lord  and  the  king  :  21 

And  meddle  not  with  them  that  are  given  to  change  : 

For  their  calamity  shall  rise  suddenly;  22 

And  who  knoweth  the  destruction  ^  of  them  both  ? 

^  See  ch.  xxiii.  18.  ^  Or,  0/  their  years 


18.  from  him  :  i.e.  'lest  the  Lord  turn  His  anger  from  the 
wicked  man  to  you.'  The  wicked  man  is  certain  to  receive 
punishment  at  the  hands  of  the  Lord  ;  but  if  the  good  man  acts 
also  wickedly,  he  in  turn  will  not  escape  the  Divine  displeasure. 

19.  Cf.  verse  i  of  this  chapter  and  Ps.  xxxvii.  i,  of  which  this 
seems  to  be  a  reminiscence,  if  not  a  quotation. 

20.  reward  is  literally  'end'  (see  xxiii.  18  and  note). 
'  Future '  is  probably  the  best  meaning  here,  the  idea  being  that 
wickedness  shuts  a  man  off  from  all  hope  of  participation  in  the 
blessing  that  lies  ahead  for  the  righteous. 

The  lamp  of  the  wicked.     See  xiii.  9  and  xx.  20  with  notes. 

21.  My  son.  Probably  these  words  are  here  the  additions  of 
scribes,  as  their  position  is  unnatural  in  the  original. 

that  are  g-iven  to  change.  That  is,  apparently,  the  men 
that  are  fond  of  change,  possibly  'revolutionaries,'  against  whom 
the  wise  man's  pupil  is  here  warned  as  dangerous  characters. 
Frankenberg  alters  the  text  so  as  to  read  '  Do  not  behave  yourself 
proudly  in  presence  of  either  of  them,'  that  is,  of  the  Lord  or  of 
the  king,  so  as  to  bring  the  verse  into  parallel  form  with  the 
succeeding  one.  The  LXX  renders  '  Do  not  disobey  either  of 
them,'  so  that  there  is  some  evidence  that  the  original  text  has 
varied. 

22.  their  calamity.  Probably  the  calamity  of  destruction 
spoken  of  in  the  verse  is  that  inflicted  by  God  and  by  the  king. 
This  seems  the  most  probable  explanation.  The  translation  of  the 
margin,  'the  destruction  of  their  years,' is  taken  from  the  Syriac 
version,  but  is  in  itself  an  improbable  and  otherwise  unparalleled 
phrase,  and,  if  it  were  correct,  must  refer  to  the  revolutionaries  of 
verse  21. 


154  THE   PROVERBS  24.  23-25 

23  These  also  are  sayings  of  the  wise. 

To  have  respect  of  persons  in  judgement  is  not  good. 

24  He  that  saith  unto  the  wicked,  Thou  art  righteous ; 
Peoples  shall  curse  him,  nations  shall  abhor  him  ; 

25  But  to  them  that  rebuke  hifn  shall  be  delight, 
And  a  good  blessing  shall  come  upon  them. 


The  LXX  has,  from  this  point  onwards,  a  different  order  of 
the  chapters  from  the  Hebrew  (see  Introd.,  p.  16).  It  also  at 
this  point  introduces  a  few  verses  which  have  no  equivalent  in  the 
original,  but  may  be  rendered  as  follows : — 'A  son,  who  regardeth 
the  word  of  the  Lord,  shall  be  far  from  evil,  for  it  is  a  protection 
to  the  man  that  receives  it.  Let  no  false  word  be  spoken  of  the 
king,  nor  any  false  speech  proceed  from  his  lips.  The  tongue  of 
the  king  is  as  a  sword  of  the  spirit,  upon  whomsoever  it  falleth, 
he  shall  be  destroyed.  If  the  king's  wrath  is  kindled,  he  will 
slay  men  with  his  weapons  ;  and  destroy  their  bones,  burning 
them  as  a  fire  ;  so  that  they  are  not  even  food  for  the  young 
vultures.' 

23.  These  also  are  sayings  of  the  wise.  This  shows  that  the 
few  verses  which  follow  in  this  chapter  may  be  regarded  as  an 
appendix  to  the  collection  which  commenced  at  xxii.  17,  and  was 
probably  added  by  a  later  editor,  and  may  represent  material  that 
he  had  found  prior  to  his  final  task  of  editing,  and  which  he  inserts 
here  because  of  the  similarity  of  the  subjects  dealt  with  to  that 
contained  in  the  preceding  section.  Some  of  the  sentences  are 
in  prose  and  not  in  verse,  as  is  common  in  the  rest  of  the  book, 
which  may  also  point  to  a  lateness  of  origin. 

To  have  respect  of  persons.  If  this  clause  is  taken  by 
itself,  it  is  a  simple  and  clear  statement  of  the  evil  of  partiality, 
but  some  have  tried  to  connect  it  with  what  follows,  so  as  to  give 
a  poetic  form  to  the  original.  In  that  case  the  words  '  not  good  ' 
have  to  be  omitted,  and  the  words  translated,  '  He  who  has  respect 
of  persons  in  judgement  says  to  the  wicked,'  &c. 

24.  For  the  thought  of  this  verse  cf.  xvii.  15. 

25.  rehuke.  It  is  uncertain  whether  this  word  is  to  be  taken 
absolutely,  or  whether  '  him  '  should  be  inserted,  as  the  R.  V  does. 
The  former  usage  is  without  parallel  in  the  book,  but  inasmuch  as 
this  is  a  late  addition,  that  objection  is  not  fatal.  The  best  mean- 
ing seems  given  by  understanding  it  as  '  reproving  '  in  general. 

good  blessing.  Literall}',  'a  blessing  of  good,'  that  is, 
which  consists  in  getting  good  fortune. 


THE   PROVERBS  21.  26-30  155 

He  ^  kisseth  the  lips  26 

That  giveth  a  right  answer. 

Prepare  thy  work  without,  27 

And  make  it  ready  for  thee  in  the  field ; 

And  afterwards  build  thine  house. 

Be  not  a  witness  against  thy  neighbour  without  cause ;      38 

^  And  deceive  not  with  thy  lips. 

Say  not,  I  will  do  so  to  him  as  he  hath  done  to  me;  29 

I  will  render  to  the  man  according  to  his  work. 

I  went  by  the  field  of  the  slothful,  30 

x^nd  by  the  vineyard  of  the  man  void  of  understanding  ; 

•^  Or,  kisseth  with  the  lips 

^  Heb.  And  ivoiddest  thou  deceive  with  thy  lips  ? 

26.  He  kisseth  the  lips.  These  words  seem  to  be  equivalent 
to  *he  is  a  true  friend.'  This  is  the  only  place  in  which  kissing  the 
lips  is  definitely  mentioned  in  the  O.  T.,  the  ordinary  form  of 
salutation  being  to  kiss  the  cjieek  ;  but  there  may  be  a  reference 
to  the  practice  in  Song  of  Songs  iv.  11,  and  v.  i  (see  notes  on  these 
passages^  Herodotus  tells  us  that  the  practice  was  a  Persian  one, 
and  from  that  source  the  Hebrews  may  have  borrowed  it. 

27.  Prepare  thy  work.  Cf.  verses  3  and  4.  Apparently  the 
reference  is  to  the  careful  agriculturist,  who  is  advised  to  get  his 
land  well  in  order,  and  have  a  definite  source  of  income  from  his 
crops  and  herds  before  he  thinks  of  building  a  house  and  founding 
a  home.  It  is  the  natural  order  of  affairs  that  has  to  be  followed 
by  all  settlers  in  new  countries, 

28.  without  cause.  The  LXX  understands  this  as  equivalent 
to  false  witness,  but  it  is  possible  that  the  idea  may  rather  be  a 
warning  against  maliciousness,  interpreting  acts  of  a  neighbour 
wrongfully,  and  making  complaint  against  him,  which  is  not 
properly  justified. 

And  deceive  not.  As  the  margin  shows,  the  Hebrew  is  in 
the  form  of  a  question,  but  the  imperative  better  fits  the  context, 
and  is  supported  by  the  LXX. 

29.  Say  not,  &c.  Cf.  xx.  22,  and  xxiii.  17.  This  verse  forms 
a  very  interesting  stepping-stone  between  the  law  of  retaliation 
as  contained,  say,  in  Lev.  xxiv.  19,  20,  and  the  law  of  love  given 
in  Matt.  v.  38-42. 

30-34.  Cf.  vi.  6-1 1,  the  last  two  verses  in  each  passage 
being  identical. 


I $6  THE   PROVERBS  24.  31— 25.  ?. 

31  And,  lo,  it  was  all  grown  over  with  thorns, 
The  face  thereof  was  covered  with  ^  nettles, 
And  the  stone  wall  thereof  was  broken  down. 

33  Then  I  beheld,  and  considered  well : 
I  saw,  and  received  instruction. 

33  b  }^/  a  little  sleep,  a  little  slumber, 
A  little  folding  of  the  hands  to  sleep : 

^4  So  shall  thy  poverty  come  as  a  robber 
And  thy  want  as  an  armed  man. 

25      These  also  are  proverbs  of  Solomon,  which  the  men 
of  Hezekiah  king  of  Judah  copied  out. 

D  It  is  the  glory  of  God  to  conceal  a  thing  : 

*Or,  wild  vetches  •'See  ch.  vi.  10,  ii. 


30.  understanding.  The  word  might  here  be  rendered  com- 
mon sense. 

31.  The  triplet  form  of  this  verse  is  uncommon,  but  there  seems 
no  way  of  altering  it  without  unduly  violent  conjecture.  We 
cannot  tell  exactly  what  plants  are  meant  by  those  here  translated 
Uhorns  and  nettles.'  The  first  only  occurs  in  this  passage,  and 
the  second  probably  means  'vetches.'  Mr.  Poste  (see  article 
'  Nettle,'  H.  D.  E.)  thinks  that  the  word  is  a  general  one  for 
'■  brushwood,'  and  says  that  various  species  of  thorn  are  to  be 
found  in  all  waste  places  in  Palestine,  and  thinks  brushwood 
would  better  express  its  meaning  in  all  the  Biblical  passages. 

stone  wall:     Cf.  Isa.  v.  5. 
34.     a  robtoer.     The  Hebrew  literally  means  a  'walker,'  but 
a  slight  alteration  gives  the  satisfactory  meaning  of  the  text. 

XXV.  1.  These  also  are  proverbs.  On  the  general  relation 
of  this  section  with  what  has  gone  before,  and  as  to  the  validity 
of  the  title,  see  the  Introduction,  p,   11. 

copied  out.  More  properly,  *  transcribed.'  The  word  in  this 
sense  is  a  very  late  one,  and  is  itself  indicative  of  the  period  at 
which  this  editorial  note  was  written. 

2.  the  glory  of  God.  This  is  here  seen  in  the  mysterious  ways 
of  creation  and  Providence,  and  with  the  manner  of  the  Divine 
working  is  contrasted  the  proper  conduct  of  a  king,  which  is  to  do 
his  utmost  to  act  openly  in  all  matters  of  government.     The  word 


THE    PROVERBS  25.  3-7  157 

But  the  glory  of  kings  is  to  search  out  a  matter. 

The  heaven  for  height,  and  the  earth  for  depth,  3 

And  the  heart  of  kings  is  unsearchable. 

Take  away  the  dross  from  the  silver,  4 

And  there  cometh  forth  a  vessel  for  the  finer : 

Take  away  the  wicked/;*'^;//  before  the  king,  5 

And  his  throne  shall  be  established  in  righteousness. 

"  Put  not  thyself  forward  in  the  presence  of  the  king         6 

And  stand  not  in  the  place  of  great  men  : 

For  better  is  it  that  it  be  said  unto  thee.  Come  up  hither ;  7 

^  Heb.  Glorify  not  thyself. 


is  probably  a  protest   against  the   underhand  dealings  of  many 
Eastern  courts. 

3.  unsearchable.  This  may  be  taken  as  the  complementarj'' 
truth  to  that  stated  in  the  preceding  verse.  The  superior  wisdom 
of  kings  is  an  accepted  axiom  of  the  writer,  and  there  may  also  be 
a  reference  to  the  fact  that  even  in  the  best  and  truest  counsel 
there  must  necessarily  be  an  element  of  secrecy. 

4.  the  dross.  Cf.  xvii.  3  and  xxvii.  21  for  references  to  the 
processes  of  the  workers  in  precious  metal. 

a  vessel  for  the  finer.  Or  '  for  the  smith.'  The  commenta- 
tors in  illustration  of  these  words  cite  Exod.  xxxii.  24,  where  Aaron 
says,  '  I  cast  it  into  the  fire,  and  there  came  out  this  calf.'  But  it 
is  obvious  that  more  is  requisite  for  the  production  of  a  silver 
vessel  than  the  mere  work  of  the  refiner ;  and  if  we  are  to  read 
'  smith,'  the  verse  will  still  remain  a  very  abbreviated  account 
indeed  of  the  process  of  his  art.  It  appears,  therefore,  that  the 
reading  of  the  LXX  is  preferable.  It  renders  '  and  it  will  be 
purified  entirely  pure,'  depending,  of  course,  upon  a  different  form 
of  the  Hebrew  text,  but  probably  it  here  represents  the  correct 
form. 

5.  rig'hteousness.  For  this  phrase  cf.  xxiv.  16  and  note,  where 
contrarily  '  by  calamity '  is  read  by  the  R.  V.,  while  it  renders  *  in 
righteousness '  here.  The  phrase  may  even  preferably  be  ren- 
dered '  by  righteousness.' 

6.  Put  not  thyself  forward.  Here,  again,  we  may  have  a 
reference  to  the  period  at  which  this  section  of  the  book  is  written, 
for  the  counsel  is  not  only  one  of  general  seemliness  of  conduct, 
but  of  special  guidance  in  circumstances  of  danger. 


158  THE    PROVERBS  25.  8~ii 

Than  that  thou  shouldest  be  put  lower  in  the  presence  of 

the  prince, 
Whom  thine  eyes  have  seen. 

8  Go  not  forth  hastily  to  strive, 

^  Lest  thou  know  not  what  to  do  in  the  end  thereof, 
When  thy  neighbour  hath  put  thee  to  shame. 

9  Debate  thy  cause  with  thy  neighbour  himself, 
b  And  disclose  not  the  secret  of  another  : 

0  Lest  he  that  heareth  it  revile  thee. 
And  thine  infamy  turn  not  away. 

1  A  word  c  fitly  spoken 

"  Or,   Lest  it  be  said  in  the  end  thereof^  What  wilt  thou  do  ? 
when  &c. 

^  Or,  But  ^  Or,  in  due  season 


■7.  Come  up  hither.  The  scene  is  obviously  that  of  a  pubHc 
feast  in  a  palace,  and  has  a  close  resemblance  to  the  parable  in 
Luke  xiv.  8-1 1,  and  that  passage  is  probably  based  on  this. 

Whom  thine  eyes  have  seen.  These  words  form  a  very 
unsatisfactory  conclusion  to  the  verse,  and  it  is  much  better  to 
attach  them,  w^ith  many  of  the  ancient  versions  and  modern 
commentators,  to  the  following  verse,  to  which  we  now  turn. 

8.  Go  not  forth.  If  we  make  the  last  clause  of  the  previous 
verse  the  first  claiTse  of  this  one,  as  has  been  suggested,  then  we 
shall  read,  'What  thine  eyes  have  seen,  go  not  forth  hastily  to' — 
and  then  some  word  will  be  requisite  signifying  'utter '  or  'proclaim.' 
The  Hebrew  word,  however,  as  read  means  '  strive,'  but  a  slight 
alteration  will  give  the  requisite  significance,  and  then  the  two 
clauses  fit  in  most  appropriately  with  the  verses  that  follow. 

Lest  thou  know  not.  The  Hebrew  word  translated  'lest' 
seems  impossible  in  the  context,  and  many  rather  desperate  attempts 
have  been  made  to  interpret  it.  The  simplest  way  is  to  follow 
some  recent  scholars,  and  alter  '  lest '  to  '  for,'  and  turn  the  whole 
into  a  question,  'For  what  wilt  thou  do  in  the  end?'  &c.,  the 
obvious  reference  being  to  the  confusion  that  will  fall  upon  the 
man,  when  he  has  disclosed  what  ought  to  have  been  kept  secret, 
an  injunction  which  is  simply  enforced  in  verses  9  and  10. 

9.  the  secret  of  another.  This  might  also  be  read  '  the  secret 
to  another.' 

11.  A  word  fitly  spoken.     This  is  probably  better  expressed 


THE    PROVERBS  25.  12-14  i59 

Is  like  apples  of  gold  in  ^  baskets  of  silver 

As  ^an  earring  of  gold,  and  an  ornament  of  fine  gold,       12 

So  is  a  wise  reprover  upon  an  obedient  ear. 

As  the  cold  of  snow  in  the  time  of  harvest,  13 

So  is  a  faithful  messenger  to  them  that  send  him ; 

For  he  refresheth  the  soul  of  his  masters. 

As  clouds  and  wind  without  rain,  14 

So  is  he  that  boasteth  himself  ^  of  his  gifts  falsely. 

*  Or,  filigree  work  ^  Or,  a  nose-ring 

"  Heb.  in  a  gift  of  falsehood. 

as  '  a  word  in  due  season,'  the  meaning  *  fitly '  being  rather  an 
inference  than  a  certainty.  Cf.  xv.  23.  The  famous  comparison 
which  follows  is  one  of  the  most  difficult  clauses  in  the  whole  book. 
It  is  only  necessary  to  look  at  the  large  number  of  interpretations 
found  in  any  of  the  greater  commentaries  to  discover  how  conjec- 
tural the  rendering  is.  The  one  thing  that  is  certain  about  it  is 
that  real  gold  must  be  meant,  and  not  something  like  gold,  so  that 
all  such  translations  as  '  oranges,'  and  so  on,  must  be  put  out  of 
court.  The  word  rendered  '  baskets '  when  it  occurs  elsewhere 
means  either  'carved  work'  or  'frescoes'  (see  Ecclus.  xxii.  17), 
but  no  interpretation  is  satisfactory  as  giving  any  real  illustration 
of  the  idea  the  verse  expresses.  Probably  the  thought  is  the 
beauty  of  an  appropriate  speech,  but  just  what  kind  of  beauty  is 
described  we  must  content  ourselves  without  discovering.  It 
seems  most  probable  that  the  reference  is  to  some  peculiarly 
famous  kind  of  jewellery,  since  the  next  verse  quite  clearly  refers 
to  that  class  of  art. 

12.  earring*.    This  may  also  mean  'nose-ring';  see  xi.  22. 
ornament.     Better,  '  necklace.'     See  Song  of  Songs  vii.  i. 

13.  the  cold  of  snow.  It  is  the  coldness  that  is  the  point  of 
the  comparison,  not  the  snow,  for  a  fall  of  snow  in  harvest  would 
be  detrimental  (see  xxvi.  i),  and  not  an  object  of  praise.  The 
reference  apparently  is  to  the  practice  of  rendering  drinks  cool  by 
means  of  snow  brought  from  the  mountains,  which  is  still  done  in 
the  East. 

For  he  refresheth.  This  third  clause  spoils  the  parallelism 
of  the  verse,  and  is  so  apparently  an  unnecessary  explanatory 
gloss  that  we  may  put  it  down  to  a  scribe. 

14.  boasteth  himself  of  his  gifts.  Obviously,  from  the  illus- 
tration employed,  this  means  '  of  the  gifts  he  is  about  to  give,'  and 
is  another  illustration  of  the  grim  humour  so  frequently  found  in 
the  book. 


i6o  THE    PROVERBS  25.  15-iS 

15  By  long  forbearing  is  a  ^  ruler  persuaded, 
And  a  soft  tongue  breaketh  the  bone. 

16  Hast  thou  found  honey?  eat  so  much  as  is  sufficient  for 

thee ; 
Lest  thou  be  filled  therewith,  and  vomit  it. 

1 7  Let  thy  foot  be  seldom  in  thy  neighbour's  house  ; 
Lest  he  be  ^  weary  of  thee,  and  hate  thee. 

18  A  man  that  beareth  false  witness  against  his  neighbour 
Is  a  maul,  and  a  sword,  and  a  sharp  arrow. 

*  Or,  judge  ^  Heb.  fnU  of  thee. 


15.  By  long  forbearing'.  Literally,  the  clause  should  be  trans- 
lated *  by  slowness  to  anger  is  a  prince  or  judge  befooled,'  but 
this  does  not  seem  to  give  any  intelligible  meaning,  unless  it  is  an 
extreme  form  of  stating  the  truth,  elsewhere  expressed  as  '  a  soft 
answer  turning  away  wrath,'  and  so  it  is  here  said  that  the  man 
of  patient  spirit  outwits  the  machinations  of  the  unjust  judge  or 
the  tyrannous  ruler.  The  same  idea  seems  to  be  expressed  by  the 
second  clause,  which  is  certainly  to  be  paralleled  by  xv.  i,  while 
the  strange  metaphor  may  find  an  illustration  in  the  proverbial 
expression  about  the  continuous  drop  which  wears  away  the 
stone. 

16.  Hast  thou  found  honey?  See  xxiv.  13  and  note.  Here 
the  danger  of  the  cloying  food  causing  nausea  may  be  a  metaphori- 
cal warning  against  rushing  impetuously  into  learning,  and  so 
devouring  it  at  first  as  to  breed  a  disgust  of  it  at  a  later  time. 
The  proverb  may  be  taken  as  a  general  counsel  toward  moderation, 
not  only  in  the  luxuries,  but  in  regard  to  all  the  goods  of  life. 
See  Ecclus.  xxxvii.  27-31. 

17.  Cf.  Ecclus.  xiii.  9,  though  the  verse  there  has  rather  more 
worldly  wisdom  in  it  than  this  one. 

18.  A  man  that  beareth  false  witness.  Here,  again,  we  have 
one  of  those  frequent  warnings  against  a  sin  which  seems  to  have 
been  a  very  common  one  amongst  the  Jews.  The  phraseology  is 
that  of  the  Decalogue,  and  its  place  in  that  primitive  collection  of 
laws  shows  how  necessary  the  counsel  was  felt  to  be. 

maul.  This  is  the  only  place  where  the  word  occurs  in  the 
Hebrew  Bible,  and  also  the  only  place  where  it  is  so  translated  in 
the  English  version.  It  is  sometimes  spelt  '  mall,'  and  denotes  a 
large  and  heavy  hammer,  generally  of  wood,  used  for  driving 
wedges  or  similar  purposes.  It  may  here  refer  to  a  club  as  a 
weapon  of  warfare,  or  as  the  weapon  of  defence  carried  by  the 


THE   PROVERBS  25.  19,  20  161 

Confidence  in  an  unfaithful  man  in  time  of  trouble  19 

Is  like  a  broken  tooth,  and  a  foot  out  of  joint. 
As  one  that  taketh  off  a  garment  in  cold  weather,  and  as  20 
vinegar  upon  ^  nitre, 

»  Or,  soda 


Eastern  shepherd.  In  this  verse  and  the  next  the  R.  V,  curiously, 
and  unnecessarily,  has  followed  the  A.  V.  in  inverting  the  proper 
order  of  the  clauses.  The  picturesque  illustrations  should  come 
first  in  each  case,  thus  :  *  A  maul,  &c.,  is  a  man,'  and  '  a  broken 
tooth,  &c.,  is  confidence.' 

19.  Confidence  in  an  unfaithful  man.  This  is  a  mistranslation 
of  the  Hebrew^,  which  should  be  rendered  'an  unfaithful  man's 
confidence,'  that  is,  'when  trouble  comes  the  evil  man  (i.  e.  the 
irreligious  man)  has  no  ground  of  hope,'  or  '  the  ground  of  hope 
which  he  has  is  certain  to  play  him  false,  as  does  a  broken  tooth 
or  a  sprained  foot  when  you  come  to  rely  upon  them.' 

20.  As  one  that  taketh  off  a  garment.  There  are  many  diffi- 
culties about  this  verse,  and  they  begin  with  the  first  clause.  As 
it  stands,  the  meaning  of  the  verb  rendered  'taketh  off'  is 
uncertain.  It  usually  means  '  adorn,'  and  in  the  form  which  only 
occurs  here  might  possibly  mean  'take  off.'  But,  whether  it 
means  'to  put  on '  or  '  to  take  off.'  it  does  not  seem  applicable  to 
the  case.  To  'take  off'  a  garment  is  only  imprudent,  but  some- 
thing more  than  that  seems  to  be  meant  by  the  words  which 
follow,  while  '  to  adorn  oneself  with  a  garment  does  not  seem 
particularly  reprehensible  even  in  cold  weather,  unless  it  be 
supposed  that  stress  is  laid  on  the  adornment  rather  than  the 
utility.  A  much  more  radical  treatment  of  the  clause  is  probably 
the  true  solution.  The  letters  are  almost  identical  with  those 
which  form  the  last  clause  of  the  previous  verse,  and  when  the}' 
were  written  without  an}''  vowels,  as  was  the  practice,  a  scribe 
might  easily  have  copied  them  twice  over  and  at  a  later  time 
some  one  have  made  the  slight  alterations  that  are  requisite  to  get 
the  present  translation  out  of  it.  The  best  thing  to  do  with  it, 
therefore,  is  to  omit  the  clause  altogether  and  begin  the  verse 
with  the  next  words. 

as  vineg"ar  upon  nitre.  The  word  rendered  nitre  should 
really  be  '  natron,'  which  is  practically  equivalent  to  what  we 
ordinarily  call  washing  soda.  The  effect  of  vinegar  poured  upon 
this  substance  is,  first  of  all  to  make  it  effervesce,  and,  second)}',  to 
destroy  its  specific  qualities.  Neither  of  these  effects  seems  very 
applicable  in  the  present  connexion,  though  some  have  supposed 
that  the  effervescence  is  taken  as  a  figure  of  the  irritation   pro- 


i62  THE    PROVERBS  25.  21,  22 

So  is  he  that  singeth  songs  to  an  heavy  heart. 
2  1  If '"^  thine  enemy  be  hungry,  give  him  bread  to  eat ; 

And  if  he  be  thirsty,  give  him  water  to  drink  : 
22  For  thou  shalt  heap  coals  of  fire  upon  his  head, 

And  the  Lord  shall  reward  thee. 

"  Heb.  /le  that  hateth  thee. 

diiced  by  the  action  described.  This  seems  rather  far-fetched, 
and  a  sokition  seems  to  be  discoverable  in  another  quarter.  The 
LXX  renders  '  as  vinegar  for  a  wound,'  the  first  effect  of  which, 
of  course,  is  to  make  it  smart  severely,  and  this  may  be  the  point 
of  the  parallel.  We  are  told  that  the  Egyptians  use  vinegar  and 
natron  as  a  cure  for  toothache.  If  we  could  suppose  this  to  be 
the  reference,  we  might  then  fancy  that  the  whole  teaching  of 
the  verse  is  that  it  is  a  wise  and  kindly  thing  to  do  to  sing  songs 
to  a  heavy  heart,  and  is  a  remedy  for  grief  and  for  the 
gnawing  pains  of  sorrow.  This  is  a  very  attractive  solution  of 
the  problem,  but  it  must  be  confessed  that  it  has  not  been  the 
ordinary  one,  and  that  a  parallel  passage  in  Ecclus.  xxii.  6  rather 
supports  the  ordinary  reading.  It  is  the  incongruit}'  of  mirthful 
songs  in  sorrowful  surroundings  that  apparently  strikes  the  writer, 
and  we  may  illustrate  the  idea  from  the  pathetic  effect  of  the 
fool's  song  in  the  'Yeomen  of  the  Guard.'  A  very  noteworthy 
use  of  the  verse  is  that  it  suggested  to  Holman  Hunt  his  striking 
picture  entitled  'The  Awakened  Conscience.'  He  tells  us,  'My 
desire  was  to  show  how  the  still  small  voice  speaks  to  a  human 
soul  in  the  turmoil  of  life  '  (cf.  The  Pre-Raphaelite  Brotherhood, 
vol.  i,  p.  347). 

21.  thine  enemy.  This  is,  perhaps,  even  stronger  than  the 
original,  which  has  *  he  that  hateth  thee.' 

bread  to  eat.  The  'bread'  and  'water'  of  the  Hebrew  are 
omitted  from  the  LXX,  as  also  in  Paul's  quotation  from  the  pas- 
sage in  Rom.  xii,  20.  They  may,  therefore,  possibly  have  been 
explanatory  additions. 

22.  heap  coals  of  fire.  The  usage  of  the  phrase  in  Ps.  cxl.  10, 
and  later  in  several  passages  in  Ecclesiasticus,  e.g.  xxxvi.  9,  seems 
to  indicate  that  the  expression  denotes  vengeance  ;  but  there  is 
a  difficulty  in  so  understanding  it,  since  it  would  then  seem  that 
the  counsel  is  to  take  vengeance  upon  him  in  a  more  sure  and 
certain  manner  than  bj'  rougher  methods  ;  and  the  closing  words 
of  the  verse,  which  promise  the  reward  of  the  Lord,  do  not  make 
it  easier.  The  general  explanation  given  is  that  such  conduct 
will  first  cause  the  enem3'  burning  shame,  which  will  eventuate 
in  the  blessing  of  love  ;  but  this  seems  rather  forced,  and  to  be  the 


THE    PROVERBS  25.  23-26  163 

Tlie  north  wind  bringeth  forth  rain  :  23 

So  doth  a  backbiting  tongue  an  angry  countenance. 

'^  It  is  better  to  dwell  in  the  corner  of  the  housetop,  24 

Than  with  a  contentious  woman  in  a  wide  house. 

As  cold  waters  to  a  ^  thirsty  soul,  25 

So  is  good  news  from  a  far  country. 

As  a  c  troubled  fountain,  and  a  corrupted  spring,  26 

So  is  a  righteous  man  that  ^  giveth  way  before  the  wicked. 

^  See  ch.  xxi.  9.  ^  Or,  zveary  Heb.  trampled, 

''Or,  is  moved 


outcome  of  later  ideas.  Whether  such  gracious  vengeance  and 
the  high  ethical  quality  it  indicates  was  present  to  the  mind  of 
the  writer  is  a  httle  doubtful. 

The  north  wind.  The  west  wind  (see  Luke  xii.  54)  was 
generally  supposed  to  be  the  harbinger  of  rain,  but  it  may  also 
come  from  the  direction  here  named,  and,  again,  the  phrase  may 
not  be  perfectly  exact.  The  point  of  the  comparison  is  that  of 
the  certain  sequence  of  a  particular  effect  upon  a  particular 
cause. 

24.  This  is  an  exact  repetition  of  xxi.  9. 

25.  a  thirsty  soul.  This  would  be  more  accurately  rende^-ed 
'a  weary  soul,'  and  the  beauty  of  the  comparison  is  obvious. 

26.  a  troubled  fountain.  Literally,  '  trampled '  (see  Ezek. 
xxxii.  2),  from  the  practice  of  men  and  beasts  entering  the  fountain 
and  defiling  it. 

a  corrupted  spring".  This  may  either  mean  that  the  water 
has  been  spoiled,  as  in  the  former  case,  or,  more  probablj^,  since 
the  word  can  be  rendered  'ruined,'  it  designates  a  fountain  whose 
surrounding  wall  has  been  broken  down,  and,  the  stones  having 
fallen  into  the  well,  it  is  impossible  any  longer  to  reach  the 
water. 

g-iveth  way  before.  This  is  generally  understood  to  mean 
that  the  righteous  man  has  been  destroyed  by  the  devices  of  the 
wicked,  but  such  an  interpretation  would  rather  demand  the 
picture  of  some  beautiful  and  noble  building  that  had  fallen  into 
ruin,  and,  therefore,  the  interpretation  which  sees  in  this  a 
reference  to  moral  failure  is  more  probable.  Lange  quotes  an 
interesting  application  of  the  proverb  by  Lord  Bacon,  who  applies 
it  to  the  legal  decisions  of  a  judge,  and  writes  :  '  One  foul  sentence 
doetli  more  hurt  than  many  foul  examples ;  for  these  do  but 
corrupt  the  stream,  the  other  corrupteth  the  fountain." 

M  2 


i64  THE    PROVERBS  25.  27—26.  2 

27  It  is  not  good  to  eat  much  honey : 

^  Ho /or  men  to  search  out  their  own  glory  is  not  glory. 

28  '•  He  whose  spirit  is  without  restraint 

Is  like  a  city  that  is  broken  down  and  hath  no  wall. 

26  As  snow  in  summer,  and  as  rain  in  harvest, 

So  honour  is  not  seemly  for  a  fool. 

2  As  the  sparrow  in  her  wandering,  as  the  swallow  in  her 

flying, 

^  Or,  But  for  men  to  search  out  their  own  glory  is  glory  The 
Hebrew  text  is  obscure. 

^  Or,  He  that  hath  no  rule  over  his  spirit 

27.  it  is  not  g'ood,  &c.     Cf,  verse  16  above. 

So  for  men.  This  clause  is  very  difficult.  The  words  '  for 
men '  are  introduced  as  an  attempt  at  explanation,  as  is  also  the 
negative,  which  has  no  equivalent  in  Hebrew.  By  a  slight  change 
of  the  Hebrew  the  meaning  is  obtained  '  to  search  out  difficult 
things  is  glory' ;  but  the  reading  is  uncertain,  and  the  meaning  not 
very  appropriate.  Another  alteration  gives  the  meaning  'to  search 
out  difficult  things  is  weariness,'  which  is  in  agreement  with  the 
teaching  of  Ecclesiastes,  but  has  no  parallel  in  Proverbs.  Franken- 
berg  ingeniously  renders,  '  therefore  be  sparing  in  complimentary 
speech,'  which  would  involve  a  comparison  of  the  nauseating 
effect  of  honey  and  flattery,  but  it  is  difficult  to  get  this  meaning 
satisfactorily  from  the  existing  Hebrew.  Of  the  attempted  trans- 
lations, these  here  noted  are  the  best,  but,  again,  we  have 
probably  to  confess  that  the  original  text  is  beyond  our  recon- 
struction with  any  certainty.  As  it  stands,  there  is  a  play  upon 
words  in  the  original,  well  rendered  by  Plumptre,  as  follows : 
*  To  search  into  weighty  matters  is  itself  a  weight.' 

28.  He  whose  spirit.  That  is,  the  man  without  self-control. 
Here,  again,  our  version  needlessly  inverts  the  order  of  the  clauses. 
See  note  on  verse  18  above. 

xxvi.  1.  Cf.  XXV.  13.  Here  the  reference  to  unseasonable  snow 
and  rain  are  regarded  as  symbolical  of  the  unsuitability  of  an 
incompetent  person  for  high  and  important  offices.  During  the 
harvest  season  in  Palestine  there  is  no  rainfall ;  consequently,  if 
such  a  thing  should  occur  it  would  be  quite  abnormal.  See 
J  Sam,  xii.  16-18, 

2.  wandering.  Perhaps  'flitting'  is  a  better  word,  the  refer- 
ence being  to  the  quick  and  constant  moving  of  the  sparrow,  as  in 
the  line  of  CatuUus's  famous  poem  : 

'  Sed  circumsiliens  modo  hue  mode  illuc' 


THE    PROVERBS  20.  3-6  165 

So  the  curse  that  is  causeless  ^  h'ghteth  not. 
A  whip  for  the  horse,  a  bridle  for  the  ass, 
And  a  rod  for  the  back  of  fools. 
Answer  not  a  fool  according  to  his  folly, 
Lest  thou  also  be  like  unto  him. 
Answer  a  fool  according  to  his  folly, 
Lest  he  be  wise  in  ^  his  own  conceit. 
He  that  sendeth  a  message  by  the  hand  of  a  fool 
Cutteth  off  kis  own  feet^  and  drinketh  in  damage. 
*  Heb.  Cometh  not.  ^  Heb.  his  own  eyes. 

the  curse.  Here  we  have  a  reference  to  a  very  widespread 
belief  among  many  peoples  that  curses  have  a  kind  of  independent 
existence,  and  follow  those  against  whom  they  are  uttered  until 
they  strike  them.  (See  Judges  xvii.  2.)  According  to  this  verse 
the  curses  that  are  uttered  without  any  reasonable  cause  have  no 
power  to  hurt  those  against  whom  they  are  aimed.  A  later  and 
purer  faith  did  away  with  all  possibility  of  cursing  as  a  religious 
act  (cf.  Matt.  v.  44  ;  Rom.  xii.  14).  On  the  idea  of  the  Divine 
cursing  see  Mai.  ii.  2. 

lig^hteth  not.  According  to  the  Hebrew  marg.,  this  should 
be  translated  '  lighteth  upon  him.*  The  two  words  in  Hebrew  are 
very  nearly  alike,  but  the  meaning  suggested  by  the  illustration  in 
the  former  part  of  the  verse  is  Inat  the  curse  does  not  reach  its 
object  rather  than  that  it  returns  upon  the  person  who  uttered  it, 
though  the  latter  idea  is  one  familiar  to  folklore,  as  in  the 
English  proverb,  '  Curses  are  like  chickens  ;  they  come  home  to 
roost.' 

3.  whip  .  .  .  bridle.  We  may  either  suppose  that  the  change 
in  the  words  is  for  purely  rhetorical  purposes,  or  imagine  that  the 
whip  was  more  appropriate  for  horses,  while  the  gentler  and 
more  patient  ass,  the  ordinary  riding  animal,  could  be  sufficiently 
guided  by  the  bridle.  The  point  of  the  proverb  is  clear  enough 
(cf.  xix.  22). 

4,  5.  These  verses  form  a  complement  one  to  the  other,  and 
Plumptre  notices  that  the  Pythagoreans  had  maxims  of  similar 
form.  We  are  reminded  in  verse  4  of  the  saying  of  our  Lord  in 
Matt.  vii.  6.     Cf  the  line  of  M.  Drayton  : 

'  Fools  as  we  met,  so  fools  again  we  parted.' 
6.  As  noted  several  times  in  the  former  chapter,  our  translation 
here  inverts  the  order  of  the  Hebrew  clauses. 

Cutteth  off . . .  feet.     This  is  generally  understood  to  mean  the 


i66  THE    PROVERBS  26.  7,  8 

7  The  legs  of  the  lame  hang  loose : 

So  is  a  parable  in  the  mouth  of  fools. 

8  ^  As  a  bag  of  gems  in  a  heap  of  stones, 

'^  Or,  As  one  that  bindeth  fast  a  stone  in  a  sling 

feet  of  the  man  who  sends  the  message ;  that  is  to  say,  that  to 
send  a  fool  is  equivalent  to  sending  no  messenger  at  all ;  but  the 
phrase  is  admittedly  difficult  to  understand.  Some  would  render 
it  'cuts  off  the  legs  of  his  messenger,'  but  the  result  and  meaning 
is  much  the  same. 

drinketh  in  damag'e.  This  phrase  is  also  difficult,  since  the 
Hebrew  word  means  '  wrong  wrought  with  violence,'  and  that  is 
rather  strong  for  the  context.  The  metaphor  'to  drink  in  violence' 
is  likewise  a  curious  one,  but  the  general  meaning  is  pretty 
obvious. 

V.  The  leg's  of  the  lame.  The  translation  of  this  line  is  very 
uncertain,  seeing  that  the  verb  is  not  clear.  It  m.ay  either  mean 
'to  draw  up,'  'to  take  away,'  or  'to  hang  loose,'  and  translations 
have  been  based  on  each  one  of  these  significations  (see  the  A.  V. 
for  the  third,  and  the  LXX  for  the  second,  since  it  translates  'take 
away  the  power  of  locomotion  from  the  lame').  Some  have 
altered  the  text  so  as  to  make  it  a  humorous  proverb  which 
compares  the  parable  in  the  mouth  of  fools  to  the  leaping  of  the 
lame.  It  seems  that  we  must  content  ourselves  with  the  general 
idea  of  the  words,  namely,  that  a  fool  can  make  no  belter  use  of  a 
wise  saying  than  a  lame  man  of  his  limbs. 

8.  As  a  bag  of  ^eins.  This  first  line  is  notoriously  difficult  to 
translate,  because  the  words  in  the  Hebrew  are  several  of  them 
very  uncertain  in  meaning.  Hence  the  translation  of  the  A.  V. 
and  R.  V.  marg.,  'As  he  who  binds  a  stone  in  a  sling,*  is  so  very 
different.  Let  us  take  the  translation  of  the  text  first.  Even  if 
the  words  may  mean  what  they  are  here  represented  as  meaning, 
there  seems  no  appropriateness  about  the  metaphor.  What  would 
be  the  effect  of  putting  a  bag  of  gems  on  a  stoneheap  ?  It  could 
only  mean  a  somewhat  far-fetched  metaphor  for  doing  a  foolish 
act,  and  that  is  the  significance  that  is  given  to  it.  In  a  similar 
way  is  the  rendering  of  the  A.  V.  understood.  A  sling  is  meant 
to  discharge  stones,  not  to  hold  them,  and  so  if  a  man  binds  a 
stone  into  a  sling  he  destroys  its  purpose.  Some  translators, 
reading  simply  'to  fit  a  stone  into  a  sling,'  understand  the 
meaning  to  be  that  just  as  swiftly  as  a  stone  leaves  a  sling  does 
honour  pass  from  a  fool,  so  that  to  bestow  honour  upon  him  is 
useless.  Cf.  the  English  proverb,  '  A  fool's  bolt  is  soon  shot.' 
More  far-fetched  still  is  the  translation  of  the  Vulgate,  based  upon 
a  late  Hebrew  tradition,  that  the  reference  here  is  to  the  casting 


THE   PROVERBS  2(3.  9,  lo  167 

So  is  he  that  giveth  honour  to  a  fool. 

As  a  thorn  that  goeth  up  into  the  hand  of  a  drunkard,      9 
So  is  a  parable  in  the  mouth  of  fools. 
'^  As  an  archer  that  woundeth  all, 
So  is  he  that  hireth  the  fool  and  he  that  hireth  them  that 
pass  by. 

*  Or,  A  master  worker  fonneth  all  things  ;  but  he  that  hireth  the 
fool  is  as  one  that  hireth  them  that  pass  by  The  Hebrew  text  is 
obscure. 

of  a  stone  upon  the  cairns  that  were  sacred  to  Mercury.  The 
comparison  would  then  be  with  the  foolishness  of  heathen  super- 
stition, but  the  explanation  is  probably  too  far-fetched  to  be 
likely.  Perhaps  the  original  text  is  corrupt,  and  we  cannot  now 
ascertain  its  original  form. 

9.  goetli  up.  This  is  generally  understood  to  mean  'pierces,' 
but  the  Hebrew  word  will  not  bear  that  meaning.  Its  real  sense 
is  'growing/  but  this,  of  course,  is  quite  inappropriate  in  the 
connexion.  Delitzsch,  therefore,  suggests,  on  the  analogy  of  a 
late  Hebrew  construction,  that  the  word  may  mean  'gets  possession 
of,'  so  that  the  idea  would  then  be  '  like  a  drunken  man  who  gets 
possession  of  a  branch  of  a  thorn-tree,  so  is  a  fool  with  a  proverb.' 
He  will  do  more  damage  to  other  people  with  it  than  even  lo 
himself.  We  may  picture  in  our  minds  a  drunken  Irishman  with 
a  shillelagh.  On  the  ordinary  assumption  that  the  reference  is  lo 
the  injury  a  man  may  do  himself,  cf.  Ecclus.  xix.  12. 

10.  This  verse  is  probably  the  most  obscure  and  difficult  in  the 
whole  book,  and  it  is  certain  that  the  original  text  must  be  corrupt. 
A  literal  translation  of  the  Hebrew  will  show  to  the  English  reader 
better  than  anything  else  how  little  we  have  to  build  upon. 
'  Much  produces  (or  wounds)  all,  and  he  who  hires  a  fool  and  ho 
who  hires  passers-by.'  Further,  the  word  rendered  '  much  '  may 
also  mean  'master,'  and  has  by  some  been  translated  'archer.' 
This  is  all  that  can  be  said  with  certainty  about  the  verse,  and  the 
witness  of  the  versions  shows  that  from  the  very  earliest  times 
attempts  at  emendation  have  been  made,  for  they  are  obviously 
based  upon  slightly  altered  forms  of  the  Hebrew.  Many  of  them 
are  very  forced,  and  cannot  be  justified  by  any  rules  of  Hebrew 
grammar.  Neither  is  their  sense  appropriate  in  itself,  as  may  be 
seen  from  one  specimen,  namely,  the  Syriac,  which,  based  upon 
the  Greek,  renders  'The  flesh  of  fools  suffers  much,  and  the 
drunken  man  crosses  the  sea.'  Amongst  emendations  tliose  of 
Luther  and  Delitzsch  are  probably  as  good  as  any.  The  former 
renders   'A  good    master   makes  all  right,   but    he   who  hires   a 


10 


i68  THE    PROVERBS  26.  11-16 

n  As  a  dog  that  returneth  to  his  vomit, 

So  is  a  fool  that  repeateth  his  folly. 
1  ^  Seest  thou  a  man  wise  in  ^  his  own  conceit  r 

There  is  more  hope  of  a  fool  than  of  him. 

13  ^  The  sluggard  saith_,  There  is  a  lion  in  the  way ; 
A  lion  is  in  the  streets. 

14  As  the  door  turneth  upon  its  hinges, 
So  doth  the  sluggard  upon  his  bed. 

15  cThe  sluggard  burieth  his  hand  in  the  dish ; 
It  wearieth  him  to  bring  it  again  to  his  mouth. 

16  The  sluggard  is  wiser  in  ^  his  own  conceit 

Than  seven  men  that  can  ^^  render  a  reason. 

^  Heb.  his  own  eyes.  ^  See  ch.  xxii.  13. 

*^  See  ch.  xix.  24.  ^  Or,  answer  discreetly 

bungler  ruins  the  matter,'  and  the  latter  '  Much  produces  all  (i.  e. 
to  him  who  hath  shall  be  given),  but  the  fool's  hire  and  he  who 
hires  him  pass  away.'  We  must  be  content  to  leave  the  verse  in 
its  original  obscurity,  and  follow  the  example  of  the  wiser 
commentators,  who  content  themselves  without  attempting  to 
translate  it. 

11.  This  powerful,  if  inelegant,  proverb  is  quoted  in  the  N.  T. 
in  2  Peter  ii.  22  in  a  form  that  shows  us  it  was  a  common  popular 
saying,  and  Delitzsch  produces  evidence  that  the  thought  of  it 
was  familiar  in  Aramaic  popular  speech.  The  LXX  adds  a  verse 
here  which  is  identical  with  Ecclus.  iv,  21,  but  out  of  place  in  this 
context. 

12.  This  is  the  one  verse  in  the  book,  with  the  single  exception 
of  xxix.  20,  which  answers  in  form  to  this,  where  the  fool  is 
regarded  as  in  any  way  giving  us  ground  for  hope  concerning 
himself.  The  verse  is  quoted  by  Bunyan  in  his  description  of 
Ignorance. 

13.  Cf.  xxii.  13,  and  the  note  there.  Whenever  the  sluggard 
is  introduced  into  the  Proverbs  we  are  immediately  in  an  atmo- 
sphere of  humorous  portraiture. 

14.  The  lazy  man  gets  no  further  than  the  door,  which  always 
seems  to  offer  the  hope  of  going  further,  but  continually  returns 
upon  itself. 

15.  Cf.  xix.  24,  and  note  there. 

16.  render  a  reason.  The  translation  of  the  margin,  *  answer 
discreetly,'  better  expresses  the  sense  of  the  original. 


TH?:    PROVERBS  26.  17-22  169 

^Ht  that  passeth  by,   and  vexeth    himself  with  strife  17 

belonging  not  to  him, 
Is  /I'^e  one  that  taketh  a  dog  by  the  ears. 
As  a  madman  who  casteth  firebrands,  18 

Arrows,  and  death  ; 

So  is  the  man  that  deceiveth  his  neighbour,  19 

And  saith.  Am  not  I  in  sport  ? 

For  lack  of  wood  the  fire  goeth  out :  20 

And  where  there  is  no  whisperer,  contention  ceaseth. 
As  coals  are  to  hot  embers,  and  wood  to  fire  ;  21 

So  is  a  contentious  man  to  inflame  strife. 
^The  words  of  a  whisperer  are  as  dainty  morsels,  22 

And  they   go   down   into    the   innermost   parts   of  the 

belly. 

*  Or,  He  thai  vexeth  himself .  .  .  is  like  one  that  taketh  a  passing 
dog  &c. 

^  See  ch.  xviii.  8. 


17.  Again  in  this  verse  there  is  an  inversion  of  the  clauses  of 
the  original. 

He  that  passeth  by.  These  words,  which  are  represented 
by  an  adjective  in  the  original,  are  probably  an  addition  to  the 
text.  When  retained  they  can  apply  either  to  the  man  or  to  the 
dog,  but  in  neither  case  have  they  much  appropriateness,  and  the 
full  meaning  of  the  verse  is  even  more  clear  without  them. 

18,  19.  These  verses  do  not,  perhaps,  refer  so  much  to  what  we 
call  practical  joking  as  to  some  false  tale  told  about  a  neighbour, 
not  maliciously,  but  thoughtlessly.  Cf.  the  well-known  saying 
'  More  evil  is  wrought  by  want  of  thought,'  &c. 

20,  21.  Like  verses  4  and  5,  these  are  complements  one  of 
another,  and  their  comparisons  are  very  striking  and  significant. 

As  coals  are  to  hot  embers.  This  gives,  of  course,  a  very 
good  meaning  in  itself,  namely,  that  added  fuel  increases  the 
fiercenes.s  of  the  heat,  but  by  a  slight  alteration  of  the  Hebrew 
the  word  '■  bellows '  can  be  read,  which,  of  course,  gives  also  an 
excellent  meaning.  There  does  not  appear,  however,  to  be  suffi- 
cient reason  to  make  the  change, 

22.  Cf.  xviii.  8,  of  which  this  is  an  exact  repetition. 


I70  THE    PROVERBS  26.  23-27 

23  Fervent  lips  and  a  wicked  heart 

Are  like  an  earthen  vessel  overlaid  with  silver  dross. 

24  He  that  hateth  dissembleth  with  his  lips, 
But  he  layeth  up  deceit  within  him  : 

25  When  he  speaketh  fair,  believe  him  not ; 

For  there  are  seven  abominations  in  his  heart : 

26  Though  his  hatred  cover  itself  with  guile, 

His  wickedness  shall  be  openly  shewed  before  the  con- 
gregation. 

27  Whoso  diggeth  a  pit  shall  fall  therein : 


23-25.  These  verses  have  been  thus  paraphrased  by  one  of  the 
early  Scottish  poets  : 

'Ane  fals  intent  under  ane  fair  pretence, 
Hes  causit  mony  innocent  for  to  de, 
Greit  foHe  is  to  gif  ower  sone  credence, 
To  all  that  speikis  fairiie  unto  thee. 
Ane  silken  tongue,  ane  hart  of  crueltie, 
Smytis  more  sore  than  ony  schot  of  arrow.' 

Henryson. 

23.  Here,  as  we  have  noticed  frequently  in  recent  chapters,  the 
order  of  the  original  clauses  is  inverted  in  our  translation. 

Fervent.  By  the  change  of  a  single  letter  in  the  original  we 
obtain  the  meaning  '  flattering,'  which  is  probably  better. 

silver  dross.  This  seems  to  mean  the  refuse  left  after  the 
process  of  refining  is  over,  with  which,  apparently,  common 
pottery  was  glazed  over  to  give  it  the  appearance  of  silver.  In 
this  way  a  very  excellent  parallel  is  obtained  to  the  inherent 
falseness  of  the  specious  flatterer. 

24.  layeth  Tip.     More  accurately  '  nourisheth.' 

25.  seven.  This  number  is  doubtless  used  here  as  an  equivalent 
for  completeness  or  fullness,  that  is,  '  his  heart  is  full  of  all  man- 
ner of  evil.'  It  is  this  verse  that  gives  the  origin  of  Bunyan's 
town  of  Fairspeech,  from  which  Mr.  Byends  came. 

26.  congregation.  The  word  here  probably  applies  to  the 
jurisdiction  of  any  one  civil  community,  which  in  the  later  period 
of  Judaism  had  in  each  place  authority  for  administering  justice. 

27.  Whoso  diggeth.  The  thought  of  this  verse  is  perfectly 
clear,  but  for  the  striking  parallel  see  Ecclus.  xxvii.  25-29,  and 
Delitzsch  quotes  French  and  German  proverbs  that  are  identical 
with  the  first  clause,     Cf.  also  Eccles.  x,  9. 


THE    PROVERBS  26.  28-27.  5  171 

And  he  that  rolleth  a  stone,  it  shall  return  upon  him. 

A  lying  tongue  hateth  those  whom  it  hath  ^wounded;       28 

And  a  flattering  mouth  worketh  ruin. 

Boast  not  thyself  of  to-morrow  ;  27 

For  thou  knowest  not  what  a  day  may  bring  forth. 

Let  another  man  praise  thee,  and  not  thine  own  mouth  ;  2 

A  stranger,  and  not  thine  own  lips. 

A  stone  is  heavy,  and  the  sand  weighty  ;  3 

But  a  fool's  vexation  is  heavier  than  them  both. 

Wrath  is  cruel,  and  anger  is  ^'  outrageous  ;  4 

But  who  is  able  to  stand  before  jealousy  ? 

Better  is  open  rebuke  5 

Than  love  that  is  hidden. 

*  Heb,  crushed.  '^  Heb.  a  flood. 

28.  whom  it  hath  wounded.  This  rendering  is  not  probable. 
In  fact,  as  it  stands  it  is  almost  certainly  incorrect.  The  adjective 
thus  rendered  really  means  '  oppressed,'  and  to  say  that  a  liar 
hates  the  oppressed  is  not  very  clear.  Many  commentators  have 
followed  the  R.  V.,  interpreting  it  as  hating  the  people  whose  ruin 
has  been  wrought  by  it.  Probably  we  must  alter  the  text  so  as  to 
read  *  brings  about  ruin,'  on  the  analogy  of  the  second  clause. 
The  LXX,  perhaps  following  some  other  original,  reads  'hateth 
truth,'  and  others  have  suggested  'deceives  its  possessor,'  but  the 
conjecture  already  given  seems  most  likely. 

xxvii.  1.  Cf.  Jas.  iv.  13-14. 

2.  Delitzsch  quotes  appropriately  the  German  proverb, '  Eigenlob 
stinkt,  Freundes  Lob  hinkt,  fremdes  Lob  klingt,'  which  we  might 
translate,  '■  The  praise  of  oneself  is  nausea,  the  praise  of  a  friend 
lameness,  but  the  praise  of  a  stranger  music' 

3.  vexation.  More  accurately  '  wrath.'  The  point  of  the  com- 
parison is  difficult  to  understand  unless  it  means  that  the  wrath  of 
a  fool  is  harder  to  bear  than  are  the  loads  mentioned  in  the 
previous  clause.  Toy  thinks  the  word  is  so  inappropriate  that  it 
should  be  omitted  altogether,  and  considers  that,  following  the 
analogy  of  Ecclus.  xxii.  14,  15,  we  are  to  regard  the  fool  himself 
as  the  thing  too  heavy  to  be  borne. 

4.  jealousy.     Cf.  S.  of  S.  viii.  6. 

5.  love  that  is  hidden.  Or,  by  a  change  of  vowels,  Move  that 
hidcLi.'     The  reference  is  not  quite  clear,  but  probably  it  is  to  love 


172  THE   PROVERBS  27.  6-9 

6  Faithful  are  the  wounds  of  a  friend : 
But  the  kisses  of  an  enemy  are  profuse. 

7  The  full  soul  ^  loatheth  an  honeycomb  : 

But  to  the  hungry  soul  every  bitter  thing  is  sweet. 

8  As  a  bird  that  wandereth  from  her  nest, 
So  is  a  man  that  wandereth  from  his  place. 

9  Ointment  and  perfume  rejoice  the  heart : 

So  doth  the  sweetness  of  a  man's  friend  ^Mi  cometh  of 
hearty  counsel. 

*  Heb.  irampkth  upon. 

which,  from  whatever  reason,  does  not  declare  itself  at  the  moment 
of  need.  Love  which  has  too  much  fear  to  rebuke  is  regarded  as 
worthless.  We  may  call  to  mind  the  saying  of  i  John  iv.  i8,  '  He 
that  feareth  is  not  made  perfect  in  love.' 

6.  profuse.  This  is  the  generally  accepted  translation  of 
modern  commentators,  but  it  is  not  really  a  certain  one.  The 
A.  V.  rendering  '  deceitful,'  though  appropriate,  requires  a  change 
of  text.  It  is  a  true  description  of  the  insincere  greeting  that 
pretends  to  be  affection,  as  was  the  kiss  of  Judas  (see  Matt. 
xxvi.  49),  and  reminds  us  of  the  lines  : 

'  There 's  the  traitor's  kiss  of  gold, 
Like  the  serpent's  clammy  fold.' 

""/  loatheth.     Literally,    ^tramples    on,'    that   is,    rejects    with 
scorn. 

7.  the  hungry  soul.  Cf.  the  common  proverb,  'Hunger  is  the 
best  sauce.'  Whether  there  is  any  reference  here,  in  the  secondary 
sense,  to  praise,  which  the  man,  who  seldom  gets  it,  eagerly  drinks 
in,  is  uncertain. 

8.  place.  This  would  be  better  rendered  by  the  English  word 
'home,'  and  we  may  think  of  many  popular  proverbs  in  this  con- 
nexion, e.  g.  '  East,  west,  home  's  best,'  and  there  is  a  certain 
interest  and  pathos  in  the  thought  that  our  own  favourite  song, 
'Home,  sweet  home,'  found  its  equivalent  long  ago  in  Judaism. 
We  may  compare  further  the  beautiful  imagery  of  Ps.  Cxxxviii. 

9.  For  the  pleasure  derived  from  ointment  and  perfume  see 
Song  of  Sol.  iv.  10,  &c.,  and  references  there.  The  second  clause 
of  the  verse  is  unintelligible  as  it  stands,  and  there  must  be  some 
alteration  of  the  text  to  give  an  intelligible  meaning.  The  simplest 
change  seems  to  be  one  which  enables  us  to  read  '  so  doth  sweet- 
ness of  counsel  strengthen  the  heart.'  I'his  also  has  the  advantage 
of  preserving  the  figure  of  fragrance. 


THE    PROVERBS  27.  ro-14  173 

Thine  own  friend,  and  thy  father's  friend,  forsake  not ;      to 

And  go  not  to  thy  brother's  house  in  the  day  of  tliy  cala- 
mity: 

Better  is  a  neighbour  that  is  near  than  a  brother  far  off. 

My  son,  be  wise,  and  make  my  heart  glad,  1 1 

That  I  may  answer  him  that  reproacheth  me. 

•^A  prudent  man  seeth  the  evil,  fl:;^^  hideth  himself:  12 

But  the  simple  pass  on,  and  suffer  for  it. 

^Take  his  garment  that  is  surety  for  a  stranger;  13 

And    hold  him   in    pledge  that  is  surety  for  a  strange 
woman. 

He  that  blesseth  his  friend  with  a  loud  voice,  rising  early  14 
in  the  morning, 

It  shall  be  counted  a  curse  to  him. 

^  See  ch.  xxii.  3.  ''  See  ch.  xx.  16. 

10.  Thine  own  friend,  &c.  This  line  speaks  only  of  one  person, 
not  of  two,  as  the  form  might  suggest.  It  will  be  noticed  that  the 
verse  consists  of  three  clauses,  which  is  quite  against  the  whole 
manner  of  this  book.  See  notes  on  vi.  22.  It  is  possible  to  make 
a  fairly  good  connexion  between  the  first  and  tlie  third  lines,  if 
we  omit  the  second  altogether.  The  second  clause  as  it  stands  is 
a  distinct  contradiction  of  xvii.  17  ;  and  even  if  we  were  to  omit 
the  negative,  as  has  been  suggested,  the  connexion  would  not  be 
good,  unless  we  follow  Bickell  in  supposing  the  brother  of  the 
second  clause  to  be  identical  with  the  friend  of  the  first.  It 
seems  that  either  the  second  clause  is  the  insertion  of  some  em- 
bittered scribe,  or  that  the  second  or  third  clause  is  l>alf  of  a  verse, 
the  former  part  of  which  is  lost. 

11.  On  the  thought  of  this  verse  see  Ecclus.  xxx.  126.  The 
appeal  is  for  the  pupil  to  maintain  the  character  of  the  teaching 
he  has  received,  in  order  that  no  legitimate  reproach  may  be  directed 
against  the  teacher. 

12.  This  is  a  repetition  of  xxii.  3. 

13.  This  is  a  repetition  of  xiii.  16,  where  see  note. 

14.  rising  early  in  the  morning*.  This  is  probablj'  an  un- 
warranted addition,  as  it  adds  nothing  to  the  significance  of  the 
words,  and  spoils  the  metrical  form.  The  point  of  the  verse  is  a 
warning  against  insincerity,  as  in  xxvi.  25.  Praise  that  is  too 
loudly  uttered  carries  its  condemnation  on  its  face. 


174  THE   PROVERBS  27.  15-18 

15  A  continual  dropping  in  a  very  rainy  day 
And  a  contentious  woman  are  alike  : 

16  He  that  would  ^  restrain  her  ^>restraineth  the  wind, 
And  ^  his  right  hand  encountereth  oil. 

17  Iron  sharpeneth  iron; 

So  a  man  sharpeneth  the  countenance  of  his  friend. 

18  Whoso  keepeth  the  fig  tree  shall  eat  the  fruit  thereof; 
And  he  that  waiteth  on  his  master  shall  be  honoured. 

'^  Heb.  /u'de.  ^  Heb.  /ndeth. 

•=  Or,  the  ointment  of  his  right  hand  bewrayeth  itself 


15.  Cf.  xix.  13.  The  discomfort  here  suggested  is  that  of  a 
leaking  roof.  The  LXX  seems  to  have  paraphrased  the  original, 
and  perhaps  to  have  had  a  somewhat  different  text  as  well,  or  to  have 
misunderstood  some  of  the  Hebrew  words.  It  renders,  '  Drops 
drive  a  man  on  a  wintry  day  out  of  doors,  so  a  railing  woman 
drives  him  out  of  his  own  house.' 

16.  He  that  would  restrain,  &c.  Once  more  we  have 
encountered  a  verse  the  original  of  which  conveys  no  sense. 
Our  version  follows  the  Latin,  which  evidently  regarded  this 
verse  as  in  some  way  connected  with  the  subject  of  the  preceding 
one.  There  is,  however,  nothing  to  indicate  such  connexion, 
and  the  LXX's  translation  is  a  desperate  attempt  to  make  sense  of 
what  is  quite  obscure.  It  seems  perfectly  impossible  to  the  English 
reader  that  such  a  translation  could  be  derived  from  the  same 
text,  but  it  is  a  fact  that,  with  the  very  slightest  manipulation,  the 
Hebrew  can  thus  be  rendered.  The  LXX  runs :  '  The  north 
wind  is  a  severe  wind,  but  by  its  name  is  termed  auspicious.' 
One  supposes  that  the  reference  is  to  the  well-known  Greek  habit 
of  calling  unpleasant  things  by  pleasant  names  (cf.  Euxine  and 
Eumenides).  We  must  conclude  that  with  our  present  knowledge 
the  verse  is  inexplicable. 

17.  Iron.  This  proverb  is  very  frequently  employed  in  English, 
and  its  meaning  is  clear,  namely,  that  through  social  intercourse 
men's  wits  are  sharpened  ;  as  Lord  Bacon  puts  it,  '  Conference 
maketh  a  ready  man.'  Ewald  understood  it  as  referring  to  the 
magnetic  attraction  of  iron  as  a  symbol  of  friendly  fellowship  and 
imion,  but  the  Hebrew  can  hardly  bear  that  meaning. 

18.  Whoso  keepeth.  Cf.  Song  of  Sol.  viii.  12  and  2  Tim.  ii.  6. 
The  point  of  the  proverb  is  that  just  as  surely  as  the  careful 
husbandman  will  reap  the  reward  of  his  attention  to  the  fig-tree, 
so  will  the  diligent  servant  be  rewarded  by  his  master. 


THE    PROVERBS  27.  19-22  175 

f^  As  in  water  face  aiiswe7-eth  to  face,  19 

So  the  heart  of  man  to  man. 

'•  Sheol  and  Abaddon  are  never  satisfied ;  20 

And  the  eyes  of  man  are  never  satisfied. 

The  fining  pot  is  for  silver,  and  the  furnace  for  gold,  21 

And  a  man  is  tried  by  c  his  praise. 

Though  thou  shouldest  bray  a  fool  in  a  mortar  with  a  22 

pestle  among  bruised  corn, 

Yet  will  not  his  foolishness  depart  from  him. 

*  Or,  As  water  sheweth  face  to  face,  so  the  heart  sheweth  man 
to  man. 

^  See  ch.  xv.  ir, 

■^  Or,  that  which  he  praiseth     Or,  that  whereof  he  boasteth 

19.  As  in  water.  The  words  'in  water'  probably  arise 
from  a  misreading  of  the  Hebrew,  and  the  more  correct  reading 
is  probabl}'  just  '  as  face  answers  to  face,  so  does  mind  to  mind.' 
The  majority  of  commentators  take  the  point  of  comparison  to  be 
the  similarit}',  but  others,  mindful  of  the  diversities  of  the  human 
countenance,  give  this  proverb  the  same  sense  as  the  familiar 
English  one,  '  Many  men,  many  minds.' 

Sheol  and  Abaddon.  On  these  names  see  note  on  xv,  11, 
and  for  the  idea  of  this  verse  see  xxx.  16.  For  a  reference  to  the 
desire  of  the  eye  see  Eccles.  i.  8,  ii.  10,  iv.  8.  The  LXX  here 
adds  another  verse,  which  may  be  rendered,  'An  abomination  to 
the  Lord  is  he  who  fixes  his  eyes,  and  the  uninstructed  are  un- 
restrained in  speech.'  This  is  probably  an  addition  by  some 
scribe  who  introduces  another  proverb  that  has  to  do  with  eyes. 

21.  by  his  praise.  The  original  meaning  of  this  phrase  is 
difficult  to  recover.  It  is  frequently  understood  of  the  reputation 
which  a  man  acquires  at  the  hand  of  his  fellows,  that  is  to  say, 
that  public  opinion  is  after  all  roughly  just,  and  that  a  man  may  be 
judged  in  accordance  with  the  general  estimate  formed  of  him  b}' 
his  fellow  citizens.  Others  understand  it  of  the  way  in  which  a 
man  bears  praise,  whether  it  makes  him  more  or  less  vain.  But 
a  third  and  very  excellent  sense  is  that  given  by  the  R.  V.  margin, 
namel}',  that  he  is  tested  by  the  things  which  he  praises,  that  is 
to  say,  that  we  get  an  excellent  index  of  character  from  the  sub- 
jects and  men  which  evoke  any  man's  highest  eulogies.  The  LXX, 
again,  has  an  addition  here  of  a  verse  which  represents  a  common 
idea  in  the  book,  namel}',  'the  heart  of  the  transgressor  seeks  evil, 
but  the  upright  heart  seeks  knowledge.' 

22.  in  a  mortar.      There  is  some  difficulty  about  this  word, 


176  THE   PROVERBS  27.23-25 

23  Be  thou  diligent  to  know  the  state  of  thy  flocks, 
A?}d  look  well  to  thy  herds  : 

24  For  riches  are  not  for  ever  ; 

And  doth  the  crown  endure  unto  all  generations  ? 

25  The  ''^hay  is  carried,  and  the  tender  grass  sheweth  itself, 

*  Heb.  grass. 

as  Nestle  and  others  consider  it  may  mean  'a  refining  pot.'  Others 
have  supposed  that  the  words  '  with  a  pestle  among  bruised  corn  ' 
should  be  omitted  as  an  obvious  gloss,  but  a  note  by  Mr.  Mackie 
in  the  Expository  Times  (vol.  viii,  p.  521)  shows  that  the  practice  is 
quite  intelligible,  as  he  describes  a  dish,  known  in  Syria  as  '  kibbeh,' 
in  which  minced  mutton  is  pounded  in  a  mortar  for  an  hour,  and 
then  bruised  wheat  is  added  and  the  pounding  process  is  continued 
till  the  meat  and  grain  become  a  uniform,  indistinguishable  pulp.' 
Commenting  upon  this  verse,  he  furtJier  says,  '  The  fool  is  the 
pounded  mutton,  and  after  the  pestle  and  mortar,  as  education 
and  enviroment,  have  done  their  best,  the  tiniest  shred  will  still 
have  all  the  characteristics  of  the  mass.'  This  seems  a  ver3' 
natural  and  excellent  explanation  of  the  passage.  According  to 
one  Greek  version,  what  is  spoken  of  is  the  beating  up  of  a  mass 
of  soft  fruits,  such  as  olives,  figs,  &c,,  but  even  then  the  metaphor 
is  the  same.  The  LXX  has  a  quite  different  rendering,  namely, 
'Though  thou  scourge  a  fool,  disgracing  him  in  the  council,'  which 
must  have  arisen  from  a  misreading  of  the  present  Hebrew,  or 
from  a  different  original.  Cheyne  thinks  that  the  Greek  is  a  con- 
jectural paraphrase  of  the  words  '  though  thou  scourge  a  fool  in 
the  midst  of  insults,'  or  otherwise,  '  in  the  midst  of  his  associates,' 
but  such  conjectures  are  too  uncertain  to  base  a  translation  upon 
them. 

From  verses  23  to  27  we  have  a  short  agricultural  treatise,  a 
kind  of  Hebrew  Georgic  after  the  manner  of  some  of  the  Greek 
and  Latin  poets.  They  mzy  be  a  selection  of  gnomic  sayings 
familiar  among  agriculturists. 

23.  herds.  From  the  context  it  is  apparent  that  the  thought 
of  the  writer  is  confined  to  sheep  and  goats,  and  not  to  larger 
cattle.     See  Ecclus.  vii.  22. 

24.  crown.  This  word  is  probably  wrong,  as  it  does  not  make 
a  good  parallel  to  the  thought  of  the  first  clause  of  the  verse,  and 
is  also  quite  inappropriate  to  the  present  context.  A  slight  varia- 
tion of  the  Hebrew  gives  the  excellent  meaning  '  wealth."  The 
LXX  varies  the  sense  somewhat,  but  retains  the  general  idea. 
It  reads  '  power  and  strength  do  not  remain  to  a  man  for  ever,  nor 
are  they  handed  on  from  generation  to  generation.' 

25.  This  verse  is  better  closely'  connected  with  the  verse  that 


THE   PROVERBS  27.  20—28.  ,  177 

And  the  herbs  of  the  mountains  are  gathered  in. 

The  lambs  are  for  thy  clothing,  26 

And  the  goats  are  the  price  of  the  field  : 

And  there  will  be  goats'  milk  enough  for  thy  food,  for  the  27 

food  of  thy  household  ; 
And  maintenance  for  thy  maidens. 

The  wicked  flee  when  no  man  pursueth :  28 

But  the  righteous  are  bold  as  a  lion. 

For  the  transgression  of  a  land  many  are  the  princes  2 
thereof : 

follows.  It  should,  therefore,  be  begun  with  some  such  word  as 
'when,'  ended  with  a  comma,  and  verse  26  begun  with  a  correla- 
tive conjunction  such  as  *  then.' 

tender  gfrass.     This  is  the  aftermath  or  second  crop  of  hay. 

herbs  of  the  mountains.  This  describes  the  pastures  of  the 
uplands,  which  would  naturally  be  mown  later  than  the  grass-lands 
of  the  valleys. 

26.  for  thy  clothing*.  This  refers  either  to  the  shearing  of 
the  lambs  and  the  making  of  cloth  out  of  their  wool  ;cf.  xjcxi.  13 
and  19),  or  to  the  sale  of  the  animals,  the  price  of  which  will  buy 
clothing. 

the  price  of  the  field.  This  clearly  refers  to  the  sale  of  the 
flocks  in  order  to  purchase  extra  land  (cf.  xxxi.  16), 

27.  goats'  milk.  Cf.  Deut.  xxxii.  13,  14  for  this  article  of 
diet. 

for  the  food  of  thy  household.  This  clause  is  omitted  by 
the  LXX,  and  some  editors  follow  it  here,  considering  it  to  have 
arisen  from  reading  the  previous  word  in  the  Hebrew  twice  over 
(cf.  xxxi.  15). 

xxviii.  1.  The  wicked  flee.  Cf.  Hamlet^  'Conscience  doth 
make  cowards  of  us  all.'  Cf.  also  for  both  clauses  the  lines  in 
Henry  VI -. 

<  Thrice  is  he  armed  that  hath  his  quarrel   just ; 
And  he  but  naked,  though  locked  up  in  steel, 
Whose  conscience  with  injustice  is  corrupted.' 

2.  Por  the  transgression  of  a  land.  This  is  to  be  understood 
as  a  statement  that,  owing  to  the  evil  conduct  of  a  people,  they 
have  to  suflFer  from  the  instability  and  inconvenience  of  a  frequent 
change  of  rulers,  and  Wildeboer  appropriately  cites  Northern 
Israel  as  a  good  example.     If  we  translate  '  by  '  instead  of  '  for,' 

N 


178  THE   PROVERBS  28.  3-6 

But  by  *  men  of  understanding  and  knowledge  the  state 
thereof  shall  be  prolonged. 

3  A  needy  man  that  oppresseth  the  poor 

Is  like  a  sweeping  rain  ^  which  leaveth  no  food. 

4  They  that  forsake  the  law  praise  the  wicked  : 
But  such  as  keep  the  law  contend  with  them. 

5  Evil  men  understand  not  judgement : 

But  they  that  seek  the  Lord  understand  all  things. 

6  c  Better  is  the  poor  that  walketh  in  his  integrity, 

«  Or,  a  man  ^  Heb.  without  food.  *^  See  ch.  xix.  i. 

it  will  then  mean  that  this  state  of  affairs  is  the  natural  result  of 
the  evil  of  the  people.  The  alteration  of  one  letter  changes 
*  princes  '  into  '  enemies,'  or  *  misfortunes,'  both  of  which  words 
would  give  good  sense. 

But  by  men.  This  may  also,  as  the  margin  shows,  be  singular, 
that  is,  *  by  a  man.' 

the  state.     This  can  also  be  translated  <  right,'  which  gives 
a  very  excellent  meaning. 

3.  A  needy  man.  Though  this  is  the  correct  translation  of  the 
Hebrew  text,  it  is  hardly  possible  that  the  latter  can  be  accurate. 
Some  such  expression  as  *  a  wicked  man,'  or,  as  some  read,  *  a 
ruler,'  is  requisite  to  give  appropriate  sense.  The  metaphor  of 
the  sweeping  rain  is  a  very  forcible  one.  Some  have  tried  to 
explain  the  words  as  they  stand,  supposing  it  to  refer  to  a  needy 
employer  or  owner  who  crushes  the  poor  in  order  to  make  his 
own  profit  out  of  them ;  but  it  is  doubtful  whether  that  idea  is 
appropriate  to  the  circumstances  of  the  time. 

4.  They  that  forsake  the  law.  The  only  question  is  whether 
the  term  '  law  *  here  refers  to  the  Mosaic  code,  or  to  the  system 
of  ethical  teaching  so  often  referred  to  in  this  book.  If  the 
former  is  meant,  then  these  words  point  to  the  Jews  who  during 
the  Greek  period  apostatized,  and  in  that  sense  may  be  said  to 
praise,  the  wicked,  because  they  approved  of  their  manner  of 
worship.  It  is  probable,  however,  that  the  second  meaning  is  to 
be  preferred,  which  will  simply  be  equivalent  to  saying  that  to 
neglect  the  teaching  of  the  sages  is  to  take  the  part  of  *  fools.' 

5.  all  things.  The  reference  is  more  probably  to  be  confined 
to  judgement  in  the  first  clause,  and  the  words  would  be  better 
translated  '  understand  it  perfectly '  (see  Ps.  cxix.  99-102,  and 
John  vii.  17). 

6.  perverse  in  his  ways.     The  margin  preserves  the  literal 


THE   PROVERBS  28.7-11  179 

Than  he  that  is  ''*  perverse  in  his  ways,  though  he  be  rich. 
Whoso  keepeth  the  law  is  a  wise  son  :  7 

But  he  that  is  a  companion  of  gluttonous  men  shameth 

his  father. 
He  that  augmenteth  his  substance  by  usury  and  increase,  S 
Gathereth  it  for  him  that  hath  pity  on  the  poor. 
He  that  turneth  away  his  ear  from  hearing  the  law,  ^y 

Even  his  prayer  is  an  abomination. 

Whoso  causeth  the  upright  to  go  astray  in  an  evil  way,       ic 
He  shall  fall  himself  into  his  own  pit : 
But  the  perfect  shall  inherit  good. 

The  rich  man  is  wise  in  ^  his  own  conceit ;  n 

*  Heb.  perverse  of  two  zvays.  ^  Heb.  /it's  own  eyes. 

translation  of  the  Hebrew,  namely,  *  perverse  of  two  ways,'  but 
a  change  of  the  vowel  gives  the  plural,  as  in  the  text. 

7.  gluttonous  men.  Probably  more  generally  'profligates' 
(cf.  xxiii.  20,  21), 

8.  by  usury.  Better,  *  by  interest,'  the  R.V.  here  retaining  the 
old  English  term.  For  Hebrew  laws  against  taking  of  interest 
see  Exod.  xxii.  25  ;  Lev.  xxv.  35-37.  In  later  Judaism  the  law 
was  made  even  more  exacting.  This  verse  says  that  the  taker  of 
interest  will  defeat  his  own  ends,  because  the  money  so  acquired 
will  pass  from  him  into  the  hand  of  the  benevolent  and  generous- 
hearted  man.  Of  course  the  conditions  of  life  alter  the  whole 
problem,  and  nothing  in  the  humane  directions  of  the  O.  T.  touches 
the  legitimate  charge  for  loans  of  money  that  is  customary  in 
business  transactions.  For  Ruskin's  strongly  idealistic  views  on 
the  subject  see  Fors  Clavigera,  Letter  68,  The  Crown  of  Wild  Olive, 
and  Munera  Pulveris. 

9.  Cf.  XV.  8.  The  same  ambiguity  inheres  in  the  word  *  law  ' 
in  this  verse  as  in  verse  4  above,  but  again  the  probability  is  in 
favour  of  the  reference  being  to  the  instruction  of  the  wise. 

10.  into  his  own  pit.     Cf.  xxvi.  27. 

But  tlie  perfect.  These  words  appear  either  to  be  a  note  of 
addition  by  some  scribe  or  editor,  which  mar  the  poetic  form  of 
the  verse  and  add  nothing  to  its  thought,  or  they  are  the  misplaced 
half  of  some  proverb,  the  corresponding  piece  of  which  is 
lost. 

11.  The  rich  man.  Cf.  xviii.  11.  The  sympathy  of  the 
writer  with  the  poor  is  shown  here,  as  frequently  throughout  the 
book.     Cf.  also  Eccles.  ix.  15. 

N    2 


i8o  THE    PROVERBS  28.  12-16 

But  the  poor  that  hath  understanding  searcheth  him  out. 
13  When  the  righteous  triumph,  there  is  great  glory : 
But  when  the  wicked  rise,  men  ^  hide  themselves. 

13  He  that  covereth  his  transgressions  shall  not  prosper : 
But  whoso  confesseth  and  forsaketh  them  shall  obtain 

mercy. 

14  Happy  is  the  man  that  feareth  alway : 

But  he  that  hardeneth  his  heart  shall  fall  into  ^  mischief. 

15  As  a,  roaring  lion,  and  a  ranging  bear ; 
So  is  a  wicked  ruler  over  a  poor  people. 

16  t^The  prince  that  lacketh  understanding  is  also  a  great 

oppressor  : 

*  Heb.  must  be  searched  for.  ^  Or,  calamity 

*^  Or,    O  prime   that  lackest  tmderstanding  and  art  a  great  op- 
pressor ^  he  &c. 


12.  The  general  idea  of  this  verse  is  found  again  in  verse  28 
of  this  chapter,  which  may  well  be  taken  as  an  explanatory  com- 
ment upon  this  one. 

Mde  themselves.  This  is  probably  as  good  a  meaning  as  can 
be  obtained  for  the  original,  though  some  editors  alter  the  text  so 
as  to  make  it  read  *  tremble.' 

13.  whoso  confesseth.  Here  we  have  very  high  teaching 
indeed  upon  confession  and  repentance  (cf.  Hosea  xiv.  2-4,  and 
the  words  in  which  both  John  the  Baptist  (see  Luke  iii.  8)  and  our 
Lord  made  the  keynote  of  their  respective  ministries). 

14.  feareth;  Not  '  reverences,'  but  *is  in  dread  of,*  the  refer- 
ence probably  being  to  punishment  (cf.  i  Peter  i.  17), 

mischief.     Read  rather,  with  the  margin,  *  a  calamity.' 

15.  a  ranging'  bear.  The  alteration  of  one  letter  in  the  Hebrew 
would  make  this  read  *  a  bear  robbed  of  her  whelp '  (see  xvii.  la), 
which  is  very  appropriate,  and  probably  correct. 

poor  people.  There  does  not  seem  any  special  appropriate- 
ness in  the  epithet  'poor'  here,  except  to  show  the  writer's 
sympathy  with  the  poor  or,  perhaps,  it  is  descriptive  of  the  actual 
condition  which  he  had  in  mind,  and  that  the  poverty  added  to 
the  harshness  of  the  tyranny,  as  has  been  so  often  the  case  in 
Russia. 

16.  The  prince.  Probably  this  word  is  out  of  place,  and  we 
should  simply  read,  *  He  who  is  a  great  oppressor  lacketh  under- 


THE    PROVERBS  28.  17-20  181 

But  he  that  hateth  covetousness  shall  prolong  his  days. 

A  man  that  is  laden  with  the  blood  of  any  person  17 

Shall  flee  unto  the  pit;  let  no  man  stay  him. 

Whoso  walketh  uprightly  shall  be  delivered  :  18 

But  a  he  that  is  perverse  in  his  ways  shall  fall  at  once. 

^^  He  that  tilleth  his  land  shall  have  plenty  of  bread  :  19 

But  he  that  followeth  after  y^\n  persons  shall  have  poverty 

enough. 
A  faithful  man  shall  abound  with  blessings :  20 

*  Or,  he  that  walketh  perversely  in  two  ways         ^  See  ch.  xii.  it. 

standing.'     The  word  'prince'  may  have  been   introduced  from 
the  preceding  verse. 

17.  laden  with  the  blood.  What  these  words  mean  it  is 
almost  impossible  to  tell.  Some  interpreters  refer  them  to  the 
man  who  oppresses  the  poor  ;  but  there  would  be  no  sense  in 
saying  that  such  a  man  was  fleeing  to  the  pit,  in  the  sense  of  the 
grave  ;  and  if  he  were,  he  would  be  so  unpopular  that  there  would  be 
no  need  to  forbid  men  to  prevent  him  from  so  doing.  Others  have 
understood  it  of  the  ceaseless  remorse  of  the  murderer,  but,  apart 
from  the  fact  that  it  is  almost  impossible  to  give  the  Hebrew  this 
significance,  it  is  also  difficult  to  give  any  satisfactory  explanation 
of  the  counsel  not  to  stay  him.  Delitzsch  supposes  it  refers  to  the 
impossibility  of  helping  him  in  such  a  case.  There  can  be  no  real 
deliverance  until  he  has  made  his  peace  with  God.  All  such 
interpretations,  however,  are  unsatisfactory,  and  it  is  better  to 
regard  it  as  being  in  some  way  a  corrupted  text  that  original!}' 
had  some  reference  to  the  crime  of  murder,  but  is  now  unintel- 
ligible. Toy  regards  it  as  probably  being  an  extract  fropi  a  law 
hook  that  has  got  in  here  by  mistake. 

18.  perverse  in  his  ways.     See  note  on  verse  6  above. 

at  once.  This  translation  is  very  doubtful,  nor  is  it  very 
satisfactory.  By  an  alteration  of  the  text  it  has  been  made  to 
mean  '  into  a  pit,'  but  it  is  probably  better  to  omit  the  word 
altogether. 

19.  This  verse  is  a  slight  variation  of  xii.  11,  where  see  note. 
The  contrast  between  bread  and  poverty  is  more  obvious  than  that 
of  the  earlier  verse. 

20.  A  faithful  man,  that  is,  one  who  is  trustworthy  in  carry- 
ing out  all  the  engagements  into  which  he  enters. 

blessings.  It  is  not  possible  to  confine  this  either  to  the 
results  that  come  to  himself  tlirough  such  honourable  dealings,  or 
to  the  good  that  he  is  able  to  do  to  others  thereby. 


i82  THE   PROVERBS  28.  21-24 

But  he  that  maketh  haste  to  be  rich  shall  not  be  un- 
punished. 

21  To  have  respect  of  persons  is  not  good  : 

^  Neither  that  a  man  should  transgress  for  a  piece  of  bread. 

22  He  that  hath  an  evil  eye  hasteth  after  riches, 
And  knoweth  not  that  want  shall  come  upon  him. 

23  He  that  rebuketh  a  man  shall  afterward  find  more  favour 
Than  he  that  flattereth  with  the  tongue. 

24  Whoso  robbeth  his  father  or  his  mother,  and  saith,  It  is 

no  transgression ; 

*  Or,  For  a  piece  of  bread  a  man  mil  transgress 

unpunished.  The  probable  implication  is  that  the  love  of 
gain  will  lead  him  into  devious  courses  (see  i  Tim.  vi.  9,  10),  and 
that  through  these  he  will  meet  punishment  at  the  hand  of  God 
and  men. 

21.  To  have  respect  of  persons.  Cf.  for  this  clause  xxiii.  5 
and  xxiv.  23. 

Neither  that  a  man,  &c.  This  should  probabl3''  be  translated 
without  any  connective,  as  the  clause  is  apparently  independent 
of  the  former  one.  The  majority  of  commentators  attempt  to  link 
the  two  together  by  supposing  that  the  reference  in  both  cases  is 
to  bribery  in  courts  of  law,  and  that  the  phrase  '  a  piece  of  bread  ' 
is  the  equivalent  for  a  small  bribe.  It  seems,  however,  more 
probable  that  the  second  clause  refers  to  the  temptations  attending 
poverty  (see  xi.  26),  and  that  it  belongs  to  some  other  proverb, 
the  first  half  of  which  is  lost,  and  that  it  has  been  wrongly 
attached  to  the  previous  clause. 

22.  an  evil  eye.  Cf.  xxiii.  6  and  note.  The  phrase  is  equivalent 
to  <  avaricious.'     For  the  contrast  of  the  thought  here  see  xi.  25. 

23.  He  that  rebuketh.  On  the  general  thought  of  this  verse 
see  XXV.  12  and  xxvii.  5,  6. 

afterward.  This  word  has  probably  been  wrongly  introduced 
into  the  Hebrew,  because  in  order  to  make  this  translation  possible 
the  word  has  had  to  be  altered,  the  literal  meaning  of  the  Hebrew 
as  it  stands  being  '  after  me,'  which  can  only  mean  *in  accordance 
with  my  precepts,'  which  is  scarcelj'  probable. 

24.  Whoso  robbeth  his  father.  Very  probably  the  thought  of 
this  verse  lies  at  the  back  of  the  sa3Mng  of  Jesus  recorded  in  Mark 
vii.  II,  12.  It  is  possible  that  the  words  'and  saith  it  is  no  trans- 
gression '  are  an  explanator3'  note  introduced  by  some  scribe,  as 
they  destroy  the  metrical  form  of  the  verse,  and  are  certaijily  not 
essential  to  its  clear  meaning. 


THE   PROVERBS  28.  25—29.  3  183 

The  same  is  the  companion  of  a  destroyer. 
He  that  is  of  a  greedy  spirit  stirreth  up  strife  :  25 

But  he  that  putteth  his  trust  in  the  Lord  shall  be  made  fat. 
He  that  trusteth  in  his  own  heart  is  a  fool :  26 

But  whoso  walketh  wisely,  he  shall  be  delivered. 
He  that  giveth  unto  the  poor  shall  not  lack  :  27 

But  he  that  hideth  his  eyes  shall  have  many  a  curse. 
When  the  wicked  rise,  men  hide  themselves  :  28 

But  when  they  perish,  the  righteous  increase. 
He  that  being  often  reproved  hardeneth  his  neck  29 

Shall  suddenly  be  broken,  and  that  without  remedy. 
When  the  righteous  ^  are  increased,  the  people  rejoice  :     2 
But  when  a  wicked  man  beareth  rule,  the  people  sigh. 
Whoso  loveth  wisdom  rejoiceth  his  father :  3 

*  Or,  are  in  mtthorUy 


25.  of  a  greedy  spirit,  that  is,  *a  grasping  disposition.'  which 
temper,  of  course,  readily  generates  ill-feeling  amongst  other 
people. 

shall  be  made  fat.    This  is  a  literal  translation  of  the  Hebrew, 
and,  of  course,  means  '  shall  prosper.' 

26.  trusteth  in  his  own  heart,  that  is,  'trusts  in  himself,' 
'  follows  the  devices  of  his  own  desires.'  Cf.  the  trenchant  note  of 
Bunyan  in  the  dialogue  between  Ignorance  and  Christian. 

27.  he  that  hideth  his  eyes,  that  is,  'disregards  or  does  not 
pay  attention  to  the  suffering  that  is  before  his  eyes.'  (Cf.  Ecclus. 
iv.  5,  6  ;  Luke  vi.  30-36.)  On  the  thought  of  the  curse  see  note  on 
xxvi.  2. 

28.  Cf.  verse  12  of  this  chapter,  and  the  note  there. 

xxix.  1.  hardeneth  his  neck.  The  word  'stiff-necked'  is  often 
used  in  the  Bible  as  an  equivalent  for  obstinate  ;  see,  for  example, 
Exod.  xxxii.  9,  &c.,  the  fig\ire  being  taken  from  oxen  used  in 
ploughing  and  other  agricultural  processes.  The  second  clause 
of  this  verse  is  practically  the  same  as  that  of  vi.  15. 

2.  Cf.  xxviii.  12. 

are  increased.    The  alteration  of  one  letter  in  the  Hebrew 
gives  the  meaning  '  rule '  (see  margin),  which  is  probably  correct. 

3.  The  thought  of  this  verse  echoes  many  passages  in  the  early 
part  of  the  book,'where  one  finds  the  effect  of  wisdom  in  giving 


i$4  THE   PROVERBS  29.  4-7 

But  he  that  keepeth  company  willi  harlots  wasteth  his 
substance. 

4  The  king  by  judgement  establisheth  the  land : 
But  ^  he  that  exacteth  gifts  overthroweth  it. 

5  A  man  that  flattereth  his  neighbour 
Spreadeth  a  net  for  his  steps. 

6  In  the  transgression  of  an  evil  man  there  is  a  snare  : 
But  the  righteous  doth  sing  and  rejoice. 

7  The  righteous  taketh  knowledge  of  the  cause  of  the  poor 

The  wicked  ^'  hath  not  understanding  to  know  //. 

*  Or,  he  that  imposeth  tribute     Heb.  a  man  of  offerings. 
^  Or,  understandeth  not  knowledge 

giadness  to  a  man'r  parents  frequently  mentioned,  and  where  also 
sensuality  is  stated  to  be  the  marked  contrast  of  wisdom.  The 
closing  clause  of  the  verse  strongly  suggests  Luke  xv,  13-30,  and 
one  wonders  whether  this  proverb  may  not  have  been  the  seed 
from  which  the  lovely  parable  there  recorded  grew. 

4.  he  that  exacteth  gifts.  Literally,  'a  man  of  exaction.' 
The  word  here  employed  means  in  every  other  context  '  ritual 
offerings.'  Of  course,  the  offerings  in  the  Temple  were  really 
legalized  religious  taxes  (see  Ezek.  xlv.  13-16,  &c.),  but  here  the 
word  may  cover  all  kinds  of  taxation,  and  one  knows  how  great  a 
curse  unjust  taxation  has  been,  and  still  is,  in  Oriental  countries. 

5.  flattereth.  The  word  so  rendered  is  really  stronger,  and  signi- 
fies all  kinds  of  wiles  employed  to  lead  a  man  astray.  His  neighbour, 
here,  as  so  often,  means  simply  'any  one  else.'  In  Bunyan's 
allegory,  Flatterer  is  represented  as  *  A  man  black  of  flesh,  but 
covered  with  a  very  light  robe,'  who  led  Christian  and  Hopeful 
astray,  and,  'before  they  were  aware,  they  found  themselves  within 
the  compass  of  a  net  in  which  they  were  both  so  entangled  that 
they  knew  not  what  to  do  ;  and  with  that  the  white  robe  fell  off 
the  black  man's  back.' 

6.  transgression.  An  alteration  of  the  Hebrew  gives  the 
meaning  'path,'  which  is  excellent,  and  similarly,  in  the  next  line, 
the  words  '  doth  sing '  can  be  rendered  '  may  run.'  These 
alterations  preserve  better  the  form  of  the  figure,  but  the  meaning 
is  equally  clear  in  either  case. 

*7.  hath  not  understanding.  This  phrase  is  generally  inter- 
preted either  as  meaning  '  does  not  take  the  trouble  to  understand  ' 
or  '  has  not  sufficient  mental  grasp  to  apprehend  the  meaning  of 
the  problem.'     Toy  would  alter  tlie  text  so  as  to  read  '  does  not 


THE  PROVERBS  29,  8-ic>  185 

Scornful  men  set  a  city  in  a  flame : 

But  wise  men  turn  away  wrath. 

If  a  wise  man  hath  a  controversy  with  a  foolish  man, 

^  Whether  he  be  angry  or  laugh,  there  will  be  no  rest. 

The  bloodthirsty  hate  him  that  is  perfect : 

^  And  as  for  the  upright,  they  seek  his  life. 

A  fool  uttereth  all  his  ^  anger  : 

But  a  wise  man  keepeth  it  back  and  stilleth  it. 

If  a  ruler  hearkeneth  to  falsehood, 

All  his  servants  are  wicked. 

The  poor  man  and  the  oppressor  meet  together : 

*  Or,  He  rageth  and  laugheth,  and  there  is  no  rest 

^  Or,  But  the  upright  care  for  his  soul  <^  Heb.  spirit. 

understand  justice,'  or  '  does  not  plead  for  the  needy,'  but  this  is 
not  requisite. 

8.  Cf.  xi.  IT.  Here,  as  so  often  in  the  book,  the  particular 
mischief  of  scoffing  is  singled  out  for  warning. 

9.  a  controversy.  This  seems  to  be  used  in  the  special  sense 
of  a  lawsuit. 

Whether  he  be  angfry.  The  uncertainty  here  is  as  to  who  is 
meant,  the  fool  or  the  wise  man.  The  Hebrew  most  naturally 
suggests  the  fool  as  the  subject  of  the  clause  (see  margin),  but  in 
any  case  the  meaning  is  similar  to  that  of  many  proverbs,  where 
the  fool  is  spoken  of  as  hopelessly  incorrigible. 

10.  they  seek  his  life.  As  the  words  are  here  read,  this 
statement  refers  to  the  bloodthirsty,  but  it  is  probable  that  the  text 
should  be  so  altered  as  to  read  '  the  upright  take  care  of  the  life  of 
the  perfect.' 

11.  A  fool  uttereth.     On  this  clause  cf.  xii.  16. 

keepeth  it  back.  This  would  naturally  refer  to  the  fool's 
anger,  but  more  probably  the  reference  is  to  the  anger  of  the  wise 
man,  so  it  is  better  to  read  that  a  wise  man  restrained  his  wrath 
(cf.  xvi.  32  ;  Eph.  iv.  31,  &c.). 

12.  falsehood.  Probably,  'false  accusations.'  Cf.  Ecclus.  x.  2, 
and  the  common  proverb,  '  Like  priest,  like  people.' 

13.  oppressor.  From  the  context  it  would  appear  that  this 
means  the  rich  that  grind  the  poor.  The  LXX  renders  '  creditor 
and  debtor.'  Cf.  for  the  general  idea  xxii.  2,  and  also  Matt.  v.  45. 
The  thought  of  the  verse  is  not  altogether  fatalistic,  though  it  is 
equivalent  to  saying  that,  in  the  words  of  the  common  phrase,  '  It 
takes  all  sorts  to  make  up  a  world.' 


i86  THE   PROVERBS  29.  14-19 

The  Lord  lighteneth  the  eyes  of  them  both. 

14  The  king  that  faithfully  judgeth  the  poor, 
His  throne  shall  be  established  for  ever. 

15  The  rod  and  reproof  give  wisdom  : 

But  a  child  left  to  himself  causeth  shame  to  his  mother. 

16  When  the  wicked  ^  are  increased,  transgression  increaseth: 
But  the  righteous  shall  look  upon  their  fall. 

17  Correct  thy  son,  and  he  shall  give  thee  rest; 
Yea,  he  shall  give  delight  unto  thy  soul. 

18  Where  there  is  no  vision,  the  people  cast  off  restraint : 
But  he  that  keepeth  the  law,  happy  is  he. 

19  A  servant  will  not  be  corrected  by  words : 

^  Or,  are  in  authority 

14.  Cf.  XX.  28  ;  XXV.  5. 

15.  The  rod  and  reproof.  Better,  '  the  rod  of  reproof  gives' 
(see  xiii.  24  ;  xxiii.  13).  On  the  second  clause  see  x.  i,  and  for 
the  whole  verse  cf.  xvii  below. 

16.  are  increased.  More  probably,  as  in  verse  2  above,  '  are 
in  authority.* 

shall  look  upon.  This  should  be  translated  by  a  stronger 
phrase,  such  as  '  feast  their  eyes  upon.'  The  ethical  attitude 
suggested  is  not  of  the  very  highest  type,  but  was  natural  to  a 
people  exulting  at  the  overthrow  of  their  oppressors  and  perse- 
cutors. Toy  compares  the  way  in  which  the  English  Puritans 
regarded  the  Royalists,  This  verse  is  probably  out  of  place,  as 
it  comes  in  between  two  verses  whose  thought  is  very  closely 
connected,  and  the  LXX  reads  this  verse  both  here  and  after 
xxviii.  17.    Its  true  position  may  probably  be  in  that  earlier  place. 

17.  See  xix.  18. 

18i  vision.  The  word  is  doubtful.  The  LXX  translates  'guide,' 
and  this  is  quite  probable,  but  the  reference  here  is  to  the  precepts 
of  the  wise,  as  in  Ecclus.  vi,  35,  viii.  8,  seeing  that  nowhere  else 
does  this  book  speak  of  the  vision  of  the  prophets,  but,  as  has 
been  pointed  out,  it  is  not  true  to  say  that  the  period  when 
prophecy  flourished  most  was  that  during  which  the  people  were 
most  obedient  to  the  Divine  commandments. 

cast  oif  restraint.  This  more  probably  means  *  fall  '  or 
'  perish,'  as  in  A.  V. 

19.  A  servant  will  not  he  corrected.  This,  of  course,  refers 
to   the   treatment   of  slaves,    and    obviously   inculcates    corporal 


THE   PROVERBS  29.  20-24  187 

For  though  he  understand  he  will  not  ^  give  heed. 

Seest  thou  a  man  that  is  hasty  in  his  l^  words  ?  20 

There  is  more  hope  of  a  fool  than  of  him. 

He  that  delicately  bringeth  up  his  servant  from  a  child     21 

Shall  have  him  become  ^^a  son  at  the  last. 

An  angry  man  stirreth  up  strife,  22 

And  a  wrathful  man  aboundeth  in  transgression. 

A  man's  pride  shall  bring  him  low :  23 

But  he  that  is  of  a  lowly  spirit  shall  obtain  honour. 

Whoso  is  partner  with  a  thief  hateth  his  own  soul :  24 

*  Heb.  answer.  ^  Or,  business 

'^  The  meaning  of  the  word  is  doubtful.  The  Vulgate  renders  it, 
re/racfory. 

punishment  in  dealing  with  them.  The  most  instructive  parallel 
is  the  passage  in  Ecclus.  xxxiii.  24-29,  where  very  severe  discipline 
is  suggested. 

20.  in  Ms  words.  Probably,  with  margin,  '  in  his  business.' 
The  second  clause  is  identical  with  xxvi.  12. 

21.  This  verse  should  probably  be  closely  connected  with  verse 
19,  from  which  it  has,  perhaps  in  error,  been  divided  by  verse  20. 

a  son.  The  word  so  translated  is  very  uncertain,  seeing  that 
this  is  the  only  place  of  its  occurrence.  It  has  been  variously 
rendered  '  refractory,'  '  unthankful,'  and,  by  Delitzsch, '  a  nursery,' 
the  latter  meaning  referring  to  the  supposed  fact  that  the  owner's 
house  will  become  overrun  by  the  children  of  his  indulged  slave. 
The  LXX  has  obviously  had  quite  a  different  text,  for  it  renders, 
*  He  who  from  a  child  lives  in  luxury  will  become  a  slave  and  come 
to  grief  in  the  end,'  which  gives  a  very  true  and  excellent  mean- 
ing, but  one  not  to  be  obtained  from  the  present  Hebrew,  The 
general  sense  is  clear,  namely,  a  warning  against  over-indulgence 
on  the  part  of  any  one. 

22.  An  angry  man.  This  means  a  man  of  wrathful  tempera- 
ment, and  does  not  refer  simply  to  a  momentary  outburst  of  anger. 
On  the  second  clause  of  the  verse  see  xvii.  19. 

23.  low  .  .  .  lowly.  This  play  upon  words  represents  the 
same  thing  in  the  original.  On  the  thought  of  the  verse  cf. 
xviii,  12. 

24.  hateth  his  own  soul.  That  is,  'is  his  own  enemy.'  The 
best  comment  upon  the  verse,  especially  on  the  second  clause,  is 
Lev.  V.  r.  The  situation  suggested  seems  to  be  that  of  a  partner 
in  the  crime,  who,  hearing  the  curse  pronounced  upon  the  unknown 


i88  THE    PROVERBS  20.  25— 30.  i 

^  He  heareth  the  adjuration  and  uttereth  nothing. 

25  The  fear  of  man  bringeth  a  snare  : 

But  whoso  putteth  his  trust  in  the  Lord  ^  shall  be  safe. 

26  Many  seek  the  ruler's  favour  : 

But  a  man's  judgement  cometh  from  the  Lord. 

27  An  unjust  man  is  an  abomination  to  the  righteous : 
And  he  that  is  upright  in  the  way  is  an  abomination  to 

the  wicked. 

30  The  words  of  Agur  the  son  of  c  Jakeh ;  the  ^  oracle. 

*  See  Lev.  v.  t.  ^  Heb.  shall  he  set  on  high. 

<=  Or,  Jakeh,  of  Massa     See  Gen.  xxv.  14.  "Or,  burden 

criminal,  fails  to  disclose  his  knowledge.  This  is  better  than  to 
understand  it  as  the  R.  V.  translates,  as  being  a  reference  to 
perjury.  We  should  therefore  render,  instead  of  '■  adjuration,' 
'  curse.'  The  whole  verse  contains  a  warning  against  yielding  to 
evil  courses,  not  only  because  of  the  sin  these  involve,  but  because 
they  lure  a  man  on  to  worse  acts. 

25.  shall  be  safe.  Literally,  '  shall  be  set  on  high.'  (Cf.  xviii. 
10;  Ps.  XX.  I.)  The  LXX  curiously  translates  this  verse  in  two 
forms,  the  first  corresponding  with  our  English  version  and  the 
second  being  '■  impiety  brings  a  snare  upon  a  man,  but  he  who 
trusteth  in  the  Lord  (not  Jahweh,  as  in  the  former  clause,  but  the 
same  word  as  that  employed  in  Acts  iv.  24,  see  R.V.  margin)  shall 
be  saved.' 

XXX.  On  the  general  relation  of  this  chapter  to  the  rest  of 
the  book  see  Introduction,  p.  12.  It  very  probably  contains  the 
latest  proverbs  in  the  whole  series,  or,  at  all  events,  is  later  in  its 
present  form  than  all  that  precedes  it.  Great  difficulties  attach  to 
the  translation  and  interpretation  of  the  opening  verse.  It  is  ob- 
viously a  title,  but  whether  the  title  refers  to  the  whole  chapter, 
or  only  to  a  section  of  it,  is  a  matter  of  great  controversy,  and, 
further,  it  is  not  clear  whether  the  whole  verse  is  to  be  taken  as 
a  title,  or  only  part  of  it.  The  suggestion  of  the  R.  V,,  on  the 
whole,  seems  most  probable,  namely,  that  the  first  half  of  the  verse 
constitutes  a  title  to  the  collection  of  sayings  that  follow  in  this 
chapter,  while  the  second  half  of  the  verse  is  to  be  closely  linked 
with  the  paragraph,  whieh  extends  to  the  end  of  verse  4.  When 
we  have  decided  thus  far,  the  next  question  that  arises  is  how  we 
are  to  understand  the  terms  of  the  title.  The  name  Agur  occurs 
nowhere  else.     It  is  probably  best  to   retain    it    in   its   original 


THE   PROVERBS  30.  i  189 

The  man  saith  "-  unto  Ithiel,  unto  Ithiel  and  Ucal  : 

*  Or,  as  otherwise  read,  /  have  wearied  myself,  O  God,  I  have 
weaned  myself,  O  God,  and  am  consumed :  for  I  am  &c. 

Hebrew  form  Agur  ben  Jakeh,  and  admit  that  we  know  nothing 
further  of  him.  Unfortunately,  however,  these  proper  names  are 
capable  of  translation,  and  many  of  the  ancient  versions  took  them 
as  being  simply  words  of  an  ordinary  sentence  ;  thus  the  LXX 
renders,  '  Reverence  my  words,  my  son,  and  receive  them  and 
repent,'  while  the  Latin  version  understands  as  follows  :  '  The 
words  of  the  assembler,  the  son  of  the  vomiter.'  which  obviously 
understands  the  first  word  in  a  similar  sense  to  Eccles.  (cf.  Eccles. 
i.  10)  as  collector  of  an  assembly  or  of  teachings,  and  the  second 
to  a  man  who  pours  out  teaching.  On  the  other  hand,  the  word 
Jakeh  has  been  rendered  'obedient'  or  'pious,'  and  so  the  old 
Hebrew  commentators  understood  it.  A  further  difficulty  is  intro- 
duced by  the  word  rendered  '  oracle,'  which  many  understand  to 
be  also  a  proper  name,  namely,  Massa.  (See  Exod.  xvii.  7,  &c.) 
So  understood,  the  word  would  denote  the  place  from  which  the 
writer  came,  but  would  give  us  no  further  information  about  him. 
As  the  word  occurs  again  in  the  opening  verse  of  chap,  xxxi, 
editors  who  there  read  '  Lemuel,  king  of  Massa,'  understand  here  a 
relation  between  the  two  writers,  considering  it  probable  that 
Agur  is  the  king's  brother  ;  but  this  is  all  extremely  speculative. 
B3'  altering  the  text  Cheyne  and  others  read  '  Agur,  the  author  of 
wise  poems.'  The  objection  to  taking  '  oracle '  as  it  stands  is  that 
elsewhere  in  the  O.  T.  it  is  a  word  confined  to  the  prophetic 
literature  (see  Isa.  xxx.  6,  &c.,  &c.),  and  always  immediately 
introduces  the  message  uttered.  In  neither  way,  therefore,  is  it 
suitable  to  this  verse. 

The  man  saith:  This  second  clause  of  the  verse  is  no  easier 
to  interpret  than  the  former.  We  may  perhaps  unite  the  word 
*  oracle  '  with  this,  and  render  '  the  oracle  of  the  man  spoken  unto,' 
&c.,  but  here  again  the  words  of  the  Hebrew  may  either  be  proper 
names,  as  the  R.  V.  prints  them,  or  may  constitute  an  intelligible 
sentence,  which  is  rendered  in  the  margin  as  follows:  '  I  have 
wearied  myself,  O  God  ;  I  have  wearied  myself,  and  am  con- 
sumed '  (or  have  failed).  The  majority  of  the  old  versions  adopted 
this  course,  though  they  interpreted  differently  ;  e.  g.  the  LXX 
has,  *  These  things  saith  the  man  to  those  who  trust  in  God,  and 
I  cease,'  which  does  not  make  much  sense.  Cheyne  follows  this 
suggestion  of  the  LXX,  and,  by  altering  the  text  a  little,  renders 
thus  ;  '  The  words  of  the  guilty  man  Hak-koheleth  (see  note  on 
Ecclus.  i.  i)  to  those  that  believe  in  God,'  which  he  takes  to  be 
an  appropriate  title  for  the  first  four  verses,  the  answer  to  which  is 
given  in  vo-ses.     We  have,  of  course,  to  consider  the  possibility 


I90  THE   PROVERBS  30.  2-4 

2  Surely  I  am  more  brutish  than  any  man, 
And  have  not  the  understanding  of  a  man  : 

3  And  I  have  not  learned  wisdom, 

^  Neither  have  I  the  knowledge  of  the  Holy  One. 

4  Who  hath  ascended  up  into  heaven,  and  descended  ? 

*  Or,  Thai  I  should  have  the  knowledge  &c. 

that  has  been  so  often  before  us  in  this  book,  viz.  that  the  text  is 
hopelessly  corrupt,  and  that  all  these  interpretations  are  guesses  in 
the  dark.  On  the  whole,  it  seems  most  satisfactory  to  regard  the 
heading  of  the  whole  chapter  to  be  '  the  words  of  Agur-ben-Jakeh 
of  Massa,'  and  then  to  begin  the  first  poem  by  the  words,  '  I  have 
wearied  myself,'  &c. 

2.  brutish  here  means  'stupid,'  Macking  in  intellect,'  and  the 
form  of  the  expression  is  that  of  the  superlative,  and  the  whole 
verse  is  probably  ironical,  the  temper  of  mind  being  that  of  Job 
when  brought  into  contact  with  his  friends,  who  supposed  they 
could  interpret  accurately  the  will  of  God. 

Wildeboer  appropriately  quotes  in  illustration  the  opening  mono- 
logue of  Faust  in  Goethe's  great  poem,  where  we  find  the 
philosopher  in  the  silence  of  his  chamber  soliloquizing  as  follows  : 

'  I've  studied  now  philosophy 

And  jurisprudence,  medicine — 

And  even,  alas,  theology — 

From  end  to  end,  with  labour  keen  ; 

And  here,  poor  fool !    with  all  my  lore 

I  stand,  no  wiser  than  before  ; 


These  ten  years  long,  with  many  woes, 
I've  led  my  scholars  by  the  nose. 
And  see,  that  nothing  can  be  known  ! ' 

The  main  question  about  these  verses  is  as  to  whether  they  are 
supposed  to  be  spoken  by  the  same  speaker  as  verses  5  and  6,  or 
whether  in  these  opening  verses  he  is  not  quoting  the  words  of 
some  one  else,  which  he  answers  in  the  thought  of  verses  5  and  6. 
Interpreting  verse  i  as  we  have  done,  it  seems  more  likely  that 
the  whole  passage  to  the  end  of  verse  6  is  by  the  same  speaker, 
and  indicates  the  progress  of  his  thought  from  a  despairing 
agnosticism  to  a  definite  trust  in  the  Divine  being.  Compare  for 
similar  ideas  the  passages  in  Isa.  xl.  12-17,  and  Job  xxxviii-xli. 

3.  knowledge  of  the  Holy  One.     See  note  on  ix.  10. 

4.  This  verse  is  very  closely  modelled  upon  the  series  of 
questions  contained  in  Job  xxxviii.  4-ir,  and  is  very  probably 


THE   PROVERBS  30.5,6  191 

Who  hath  gathered  the  wind  in  his  fists  ? 

Who  hath  bound  the  waters  in  his  garment  ? 

AVho  hath  established  all  the  ends  of  the  earth  ? 

What  is  his  name,  and  what  is  his  son's  name,  if  thou 

knowest  ? 
«■  Every  word  of  God  is  ^  tried  : 
He  is  a  shield  unto  them  that  trust  in  him. 
Add  thou  not  unto  his  words, 
Lest  he  reprove  thee,  and  thou  be  found  a  liar. 

*  See  Ps.  xii.  6  and  xviii.  30.  ^  Heb.  purified. 


based  upon  that  passage.  The  point  of  the  rhetorical  questions 
is  to  describe  the  feebleness  of  man  and  his  intellect  as  over 
against  the  majesty  and  magnificence  of  the  outer  universe.  It  is 
probable  that  upon  the  first  question  are  based  such  N.  T.  refer- 
ences as  those  of  John  iii.  13  and  Eph.  iv.  9,  applied  to  Christ. 

g-athered  the  wind.     Cf.  Ps.  cxxxv.  7  ;   Amos  iv.  13. 

Who  hath  bound.  See  Job  xxvi.  8.  The  reference  is  ob- 
viously to  the  clouds,  which  are  regarded  as  the  Divine  garments 
in  which  the  Creator  is  enabled'to  wrap  the  rain  as  a  man  gathers 
in  his  robe  the  possessions  he  wishes  to  carry. 

the  ends  of  the  earth.     Ps.  xxii.  27. 

What  is  his  name  ?  The  union  of  the  idea  of  the  Creator 
with  that  of  His  Son  we  need  not  suppose  to  be  any  foreshadowing 
of  later  ideas  of  the  Logos,  nor  can  it  possibly  be,  as  the  older 
Jewish  commentators  suppose,  a  reference  to  Israel,  for  in  that 
case  the  name  would  be  known.  It  must  rather  be  taken  as  a  kind 
of  proverbial  equivalent  for  full  knowledge  in  all  his  relations  of 
the  person  referred  to.  Its  significance  being  equivalent  to  such 
a  question  as,  *  Are  you  able  to  explain  in  every  particular  the 
nature  and  relationship  of  the  Creator  ? ' 

5.  Every  word  of  God.  This  verse  is  a  quotation  from  Ps, 
xviii.  30.  Cf.  further  for  close  resemblances  Ps.  xii.  6.  The  word 
*  God '  is  a  form  in  the  Hebrew  which  only  occurs  here  in 
Proverbs,  though  it  is  the  ordinary  one  in  the  late  Hebrew 
writings.  It  is  altered  from  the  word  in  Ps.  xviii,  which  there 
is  Jahweh. 

6.  Add  thou  not.  This  verse  is  prose,  and  seems  to  be  quoted  in 
its  first  clause  from  Deut.  iv,  2,  while  the  second  part  of  it  has 
a  strong  resemblance  to  Job  xiii.  10.  The  exact  reference  of  the 
verse  is  not  quite  clear,  but  probably  it  may  be  the  utterance  of 
a  somewhat  conservative  mind  that  did  not  wish  to  go  beyond  what 


192  THE   PROVERBS  30.  7,  8 

7  Two  things  have  I  asked  of  thee ; 
Deny  me  them  not  before  I  die : 

8  Remove  far  from  me  vanity  and  lies : 
Give  me  neither  poverty  nor  riches ; 

was  in  his  own  day  regarded  as  the  written  scripture.  In  132 
B.  c.  we  have  the  earUest  reference  to  the  well-known  division  of 
the  Hebrew  scriptures  into  Law,  Prophets,  and  Writings,  and  this 
paragraph  may  be  as  late  as  that  reference.  Many  of  the  thinkers 
of  that  age  introduced  new  doctrines  from  external  sources  which 
were  not  known  to  the  earlier  writers,  and  this  may  be  a  protest 
against  such  practices.     (Cf.  Rev.  xxii.  18.) 

7.  Two  things.  With  this  verse  begins  a  series  of  seven  utter- 
ances in  this  chapter  which  are  arranged  on  a  numerical  basis. 
The  method  was  probably  one  very  ancient  in  Hebrew  literature, 
for  we  find  it  in  the  opening  chapters  of  Amos,  where  the  formula 
frequently  occurs,  'For  three  transgressions,  yea,  for  four.'  It  is 
also  to  be  found  in  Ps.  Ix.  2,  ii,  *  God  hath  spoken  once,  twice 
have  I  heard  this.'  Cf.  further  Job  v.  19,  xxxiii.  14,  xl.  5.  It  is 
probable  that  the  form  of  expression  may  be  one  common  to  many 
literatures  in  an  early  stage  of  development.  As  Toy  points  out, 
it  is  found  also  in  the  Finnish  Epic  Kalevala,  where,  lor  example, 
in  Runo  xxxi,  lines  161  to  163  run 

'  Burned  the  fire,  a  day,  a  second, 
Burning  likewise  on  the  third  day. 
When  they  went  to  look  about  them.' 
Also  cf.  Runo  xxxvii,  lines  65  to  68. 

*  Once  and  twice  he  worked  the  bellows, 
For  a  third  time  worked  the  bellows,  • 
Then  looked  down  into  the  furnace.'  ^ 

It  has  been  noted  by  several  commentators  that,  in  strict  ac- 
cordance with  the  similar  passages  in  this  chapter,  we  should 
expect  the  verse  to  read,  *  Two  things  have  I  asked  of  thee,  yea, 
two  things  deny  me  not,'  and  it  must  be  confessed  that  the  closing 
words  of  this  verse,  *  before  I  die,'  scarcely  seem  appropriate,  for 
the  things  requested  are  obviously  continuous  gifts  of  a  lifetime, 
and  it  is  possible,  therefore,  that  some  alteration  of  the  original 
text  has  taken  place. 

8.  neither  poverty  nor  riches.  This  prayer  has  become  almost 
proverbial  as  an  expression  of  a  desire  for  the  safe  middle  lot  in 

*  Cf.  for  a  similar  form,  viz.  'four  maner  of  folkis,'  Dunbar's  fine 
little  poem,  'Of  men  evill  to  pleis.'  See  also  Chaucer,  Wi/e  of 
Bath's  Prologue,  11.  361-77. 


THE   PROVERBS  30.  9,  10  193 

Feed  nie  with  ^  the  food  that  is  needful  for  me  : 

Lest  I  be  full,  and  deny  ^/lee^  and  say,  Who  is  the  Lord  ?  9 

Or  lest  I  be  poor,  and  steal, 

And  ^'  use  profanely  the  name  of  my  God. 

Slander  not  a  servant  unto  his  master,  ic 

Lest  he  curse  thee,  and  thou  be  held  guilty. 

*  Heb.  ihe  bread  of  my  portion.  ^  Heb.  handle  the  name. 

life.  It  is  used  in  a  well-known  passage  by  Bunyan  ;  when 
Christiana  and  her  friends  are  in  the  Interpreter's  house  and  see 
the  man  with  the  muck-rake,  she  cries  out,  Oh,  deliver  me  from  this 
muck-rake.'  *  That  prayer,  said  the  Interpreter,  has  lain  by  till  it 
is  almost  rusty ;  give  me  not  riches  is  scarce  the  prayer  of  one  of 
ten  thousand.  Straws,  and  sticks,  and  dust  with  most  are  the 
great  things  now  looked  after.* 

food  that  is  needful.  Literally,  'bread  of  my  portion.'  The 
phrase  is  very  closely  akin  to  that  in  the  petition  of  the  Lord's 
prayer,  *  our  daily  bread.' 

9.  Lest  I  be  full.  Cf.  verse  22  below.  The  expression  is  one 
denoting  prosperity,  and  shows  a  clear  apprehension  of  the  danger 
that  besets  the  rich  man,  whose  difficulty  in  entering  the  kingdom 
of  heaven  our  Lord  sympathetically  recognized. 

use  profanely.  The  meaning  here  is  obviously  bringing  to 
disrepute  by  stealing,  and  so  causing  God's  name  to  be  profaned 
by  those  who  throw  scorn  at  one  of  His  professed  followers  who 
has  transgressed  the  moral  law.  The  writer  in  these  verses  takes 
no  one-sided  view  of  life,  but  recognizes  the  serious  spiritual  risks 
that  attach  both  to  the  condition  of  poverty  and  of  riches. 

10.  This  is  an  isolated  proverb  that  has  found  its  way  into  this 
collection  somehow,  with  no  connexion  either  in  form  or  thought 
with  what  precedes  and  follows  it.  Similar  isolated  verses  are  to 
be  found  later  in  the  chapter,  namely,  verses  17,  20,  32,  33. 

Slander.  Perhaps  the  word  should  not  be  made  quite  so 
special,  but  rather  be  translated  '  gossip  about.' 

Lest  he  curse  thee.     See  note  on  xxvi.  2. 

be  held  guilty.  This  is  the  only  occurrence  of  the  original 
word  in  the  book.  It  was  a  technical  word  connected  with  the 
ritual  of  the  Temple  (see  Lev.  iv.  13,  &c.),  and  its  employment 
here  may  possibly  designate  the  danger  of  being  involved  in  some 
such  controversy  as  will  bring  the  man  into  conflict  both  with 
civic  and  ecclesiastical  authorities.  Plumptre  quotes  in  illustration 
of  the  verse  a  saying  from  the  Egyptian  book  of  ritual,  where  one 
who  pleads  before  Osiris,  the  judge  of  the  dead,  says  in  his  own 
defence.  *  I  have  not  slandered  a  slave  to  his  master.' 


194  THE   PROVERBS  30.  11-15 

1 1  There  is  a  generation  that  curseth  their  father, 
And  doth  not  bless  their  mother. 

12  There  is  a  generation  that  are  pure  in  their  own  eyes, 
And  yet  are  not  washed  from  their  filthiness. 

13  There  is  a  generation,  Oh  how  lofty  are  their  eyes ! 
And  their  eyelids  are  lifted  up. 

14  There  is  a  generation  whose  teeth  are  as  swords,  and 

their  jaw  teeth  as  knives, 
To  devour  the  poor  from  off  the  earth,  and  the  needy 
from  among  men. 

15  The  ^horseleach  hath  two  daughters,  ^  crying^  Give,  give. 

^  Or,  vampire  *'  Or,  called 

11.  There  is  a  g'eueration.  This  group  of  four  verses  does 
not  numerically  state  its  division,  but  the  form  of  the  language 
shows  clearly  that  four  classes  of  men  are  described,  and  they  are 
all  men  about  whom  we  have  already  found  numerous  proverbs  in 
the  course  of  the  book.  The  actual  form  of  the  original  shows  that 
each  verse  consists  in  an  exclamatory  utterance.  There  is  really 
no  copulative  verb  such  as  the  R.  V.  introduces.  On  the  sin  desig- 
nated in  verse  ir  see  xx.  20  ;  on  that  in  verse  12  see  xx.  9  ;  on 
that  in  verse  13  see  vi.  17  ;  and  on  that  in  verse  14  see  i.  11,  as 
well  as  Ps.  Ivii.  4. 

14.  To  devour  the  poor.  This  clause  is  probably  an  explana- 
tory addition  to  the  verse  from  the  hand  of  some  scribe,  as  it  spoils 
the  symmetry  of  the  passage,  and  inartistically  limits  the  general 
statement. 

15.  The  horseleach.  The  word  so  rendered  is  very  difficult 
of  explanation.  It  is  true  that  the  meaning  here  given  may  be 
the  correct  one,  so  far  as  the  word  goes,  but  it  is  not  then  easy  to 
explain  its  exact  reference  to  the  rest  of  the  verse,  for  the  daughters 
are  said  to  be  two  in  number,  and  then  the  comparison  goes  on  to 
deal  with  four  insatiable  things.  We  must  suppose,  therefore, 
either  that  some  words  have  been  missed  out,  that  two  has  been 
wrongly  inserted  instead  of  four,  or  that  this  opening  clause  with 
reference  to  the  horse-leech  and  her  daughters  is,  as  Frankenberg 
supposes,  an  interpolation.  Many  think  that  the  word  designates 
a  vampire  or  ghoul,  such  as  are  common  in  Arabian  stories  ;  and 
some  attach  it  to  the  legend  of  Lilith,  the  demon  who  figures 
largely  in  Hebrew  legend.  Cheyne  has  a  very  radical  treatment 
of  the  text  by  which,  as  in  verse  i  above,  he  attributes  the  saying 


THE   PROVERBS  30.  16,17  195 

There  are  three  things  that  are  never  satisfied, 

Vea^  four  that  say  not^  Enough  : 

^  The  grave  ;  and  the  barren  womb  ;  16 

The  earth  that  is  not  satisfied  with  water ; 

And  the  fire  that  saith  not,  Enough. 

The  eye  that  mocketh  at  his  father,  17 

And  despiseth  to  obey  his  mother, 
*  Heb.  S/uol. 


that  follows  to  Koheleth.  The  voracity  and  insatiableness  of  the 
horse-leech  is  an  appropriate  enough  figure  for  what  is  to  follow, 
if  only  the  connexion  were  clear.  In  the  present  condition  of  the 
text,  however,  that  connexion  must  remain  uncertain.  It  is  most 
probable  that  the  line  forms  the  first  clause  of  an  unfinished 
proverb. 

16.  The  grave:  i.e.  'Sheol.'     See  xxvii.  20. 

the  barren  womb.  In  addition  to  the  general  appropriateness 
of  the  figure,  one  must  remember  the  special  slight  that  attached 
to  childlessness  among  Hebrew  women  (see  Gen.  xxx.  i).  The 
form  of  the  whole  verse  is  what  the  rhetoricians  call  a  cliiasma, 
that  is  to  say,  the  first  and  fourth  similitudes  correspond  to  one 
another,  as  do  the  second  and  third.  Similar  proverbs  are  quoted 
from  the  Arabic  and  Sanskrit,  the  former  of  which  reads  :  '  Three 
things  are  not  satisfied  by  three — the  womb  without  children, 
the  fire  without  wood,  and  the  earth  without  rain';  while  the  latter 
runs — *  Fire  is  not  sated  with  wood,  nor  the  ocean  with  the  streams, 
nor  death  with  all  the  living,  nor  women  with  men.'  It  is  probable, 
therefore,  from  these  comparisons  that  this  proverbial  verse  was 
common  to  several  people,  being,  as  it  is,  the  outcome  of  common 
experience  and  observation. 

17.  This  is  another  of  the  isolated  proverbs.     See  verse  10 
above. 

The  eye.  Here  used  obviously  as  the  organ  that  most 
eloquently  expresses  the  thoughts  of  the  heart  ;  cf.  the  evil  eye  and 
similar  phrases.  It  is  by  a  strong  metaphor,  of  course,  that  the 
eye  can  be  said  to  mock  and  despise. 

to  obey.  The  word  so  translated  is  very  uncertain  in  meaning. 
The  Greek  renders  '  old  age,'  and  the  Hebrew  should  probably  be 
altered  so  as  to  give  this  meaning.  The  reading  of  our  text  was 
not  proposed  even  by  Jewish  commentators  until  a  very  late 
period.  '  The  old  age  of  his  mother '  gives  a  very  good  meaning 
(cf.  xxiii.  22). 

O    2 


196  THE   PROVERBS  30.  i;s,  19 

The  ravens  of « the  valley  shall  pick  it  out, 
And  the  ^  young  eagles  shall  eat  it. 

18  There  be  three  things  which  are  too  wonderful  for  me, 
Yea,  four  which  I  know  not : 

19  The  way  of  an  eagle  in  the  air  ; 
The  way  of  a  serpent  upon  a  rock ; 

The  way  of  a  ship  in  the  midst  of  the  sea  ; 
And  the  way  of  a  man  with  a  maid. 

*  Or,  the  brook  ^  Or,  vultures 

The  ravens  of  the  valley.  This  degradation  implies  what 
is  not  expressed  in  the  verse,  namely,  that  such  children  will 
come  to  an  evil  end,  and  will  die  not  a  natural  but  a  violent  death, 
so  that  their  bodies  will  remain  unburied,  and  their  graves  be  '  un- 
wept, unhonoured,  and  unsung.'  The  word  rendered  '  valley  '  is 
best  represented  by  the  Arabic  word  ivady,  which  is  now  commonly 
employed  in  English  to  represent  the  watercourses  of  Palestine 
through  which  streams  only  run  in  winter.  Cf.  the  Greek  curse 
'To  the  ravens  ! ' 

young  eagles  is  literally  'sons  of  the  vulture,'  and  does 
not  mean  '  the  young  of  the  vulture  so  much  as  birds  belonging  to 
the  tribe  of  vultures. 

18.  too  wonderful  for  me.  The  question  here  is  what  is  the 
point  of  the  wonder.  Some  have  answered  '  the  tracklessness,'  but 
while  this  is  appropriate  enough  to  the  first  three  members  of 
the  comparison,  it  is  not  easily  ascribed  to  the  fourth.  Probably, 
therefore,  we  should  find  the  common  reference  to  the  inexphca- 
bility  of  each  of  the  things  cited,  especially  as  we  find  each  one  of 
them,  with  the  exception  of  the  second,  referred  to  elsewhere  in  a 
somewhat  similar  way. 

19.  The  way  of  an  eagle:  rather,  'vulture,'  as  before.  See 
Job  xxxix.  26,  27  and  Wisdom  v.  11. 

The  way  of  a  serpent.  There  may  be  a  reference  to  the 
legendary  curse  pronounced  upon  the  serpent  in  Gen.  iii.  14, 
especially  as  the  Jewish  interpreters  supposed  that  its  feet  were 
cut  off  as  part  of  its  curse,  and  so  its  mode  of  locomotion  may  have 
appeared  peculiarly  marvellous  to  them,  and  the  height  of  the 
marvel  have  been  reached  when  the  serpent  was  seen  gliding 
across  a  smooth  rock. 

The  way  of  a  ship.     See  Ps.  civ.  26,  and  Wisdom  v.  10. 

the  way  of  a  man.  This  cannot  be  given  the  idyllic  reference 
to  love  and  courtship  which  it  has  often  been  supposed  to  bear, 
both  from  the  nature  of  the  comparison  and  from  the  fact  that  the 


THE    PROVERBS  30.  2o-:>.  197 

So  is  the  way  of  an  adulterous  woman  ;  20 

She  eateth,  and  wipeth  her  mouth, 

And  saith,  I  have  done  no  wickedness. 

"•For  three  things  the  earth  doth  tremble,  21 

And  for  four^  which  it  cannot  bear  : 

For  a  servant  when  he  is  king ;  22 

And  a  fool  when  he  is  filled  with  meat ; 

For  an  odious  woman  when  she  is  married ;  23 

And  an  handmaid  that  is  heir  to  her  mistress. 

*  Heb.  Under. 

word  translated  'maid'  does  not  mean  either  virgin  or  unmarried 
(see  Isa,  vii.  14  ;  Song  of  Songs  vi.  8),  but  only  'young  woman.' 
The  reference  is  clearly  to  the  mysterious  origin  of  human  beings 
(cf  Eccles.  xi.  5  and  Ps.  cxxxix.  13-16). 

20.  So  is  the  way.  The  majority  of  commentators  are  agreed 
that  this  is  an  addition  of  a  scribe,  who  has  inserted  a  connective 
particle  that  knits  this  verse  with  the  preceding.  Originally',  no 
doubt,  the  verse  stood  alone  as  an  isolated  grimly  humorous 
statement  which  spoke  of  the  adulteress  as  being  so  careless  about 
her  gross  sin  that  she  imagined  its  consequences  might  be  removed 
as  easily  as  a  person  could  remove  the  traces  of  a  meal  by  wiping 
his  lips  with  a  serviette.  What  is  specially  interesting  to  us  is  to 
see  that  the  scribe  by  thus  connecting  the  verse  with  the  previous 
one  has  understood  the  point  of  the  comparison  to  be  the  trackless- 
ness  rather  than  the  marvellousness  of  the  examples  cited. 

21.  Per  three  thing's.  Rather,  '  under  three  things.'  As  T03' 
says  of  these  three  verses,  'The  tone  seems  to  be  humorous  or 
whimsical,'  because  the  language  employed  is  too  exaggerated  to 
suit  the  actual  facts. 

22.  a  servant.  See  xix.  10.  Such  sudden  changes  of  posi- 
tion and  rank  as  are  here  spoken  of  always  involve  many  difficulties 
— not  only  for  the  man  himself,  who  seems  to  reap  the  benefit,  but 
for  all  who  are  under  his  sway. 

filled  with  meat.     As   in  verse    9    above,   this  means    '  in 
prosperity.' 

23.  an  odious  woman.  Odious  is  literally  '  hated,'  so  that 
probably  it  means  '  unattractive,'  that  is,  embittered  by  having  been 
long  passed  by  and  not  finding  a  husband.  The  idea  is  that  when 
at  last  she  does  find  a  husband,  she  is  so  much  of  a  shrew  that  the 
man  discovers  he  has  '  caught  a  Tartar,'  as  our  common  phrase 
expresses  it. 

is  heir  to.     It   is    a   question    whether  this  means  literally 


198  THE   PROVERBS  30.  24-27 

24  There  be  four  things  which  are  httle  upon  the  earth, 
But  they  are  exceeding  wise  : 

25  The  ants  are  a  people  not  strong, 

Yet  they  provide  their  meat  in  the  summer ; 

26  The  ■'^conies  are  but  a  feeble  folk, 

Yet  make  they  their  houses  in  the  rocks  ; 

27  The  locusts  have  no  king, 

^  See  Lev.  xi.  5. 

'  heiress,'  of  which  we  have  no  instance  in  the  actual  Hebrew 
legislation,  for  we  find  no  reference  to  a  woman  owning  property 
in  her  own  right,  and  having  power  to  bequeath  it,  though  that 
may,  of  course,  have  been  possible  without  our  now  possessing 
r<ny  documentary  proof  of  it,  but  the  reference  may  be  to  the 
custom  common  in  earlier  Israel  and  also  referred  to  in  the  old  Code 
of  Hammurabi,  of  a  wife  giving  her  slave-woman  to  her  husband 
in  order  to  raise  up  children,  as  in  the  ca^e  of  Sarah  and  Hagar,  in 
which  story  also  we  have  an  excellent  illustration  of  a  family  feud 
such  as  that  practice  often  entailed.  It  is  scarcely  likely,  however, 
that  this  reference  applies  to  so  late  a  period  in  Israel's  history  as 
that  at  which  these  words  were  written. 

24.  The  four  things  here  used  by  way  of  comparison  are  all 
drawn  from  the  realm  of  animal  life,  and  may  remind  us  of  the 
way  in  which  Aesop's  Fables  make  use  of  the  animal  creation  as 
illustrative  of  ethical  practice  and  common-sense  guidance  of  life. 
Wonderful  modern  examples  are  to  be  found  in  Uncle  Remus's 
stories  of  Brer  Rabbit,  and  in  Mr.  KipMng^s  Jungle  Books. 

25.  The  ants.     See  chap.  vi.  6-8  and  note  there. 

26.  The  conies.  These  creatures  are  referred  to  in  Lev.  xi.  5 
and  Ps.  civ.  18.  They  are  small  mammals  of  a  dull  fawn  colour, 
which  live  in  holes  in  the  rocky  ground.  Their  food  consists  of 
leaves,  fruit,  &c.,  and  they  are  eaten  by  the  Arabs  with  avidity.  They 
are  about  the  size  of  small  rabbits,  but  belong,  of  course,  to  a  quite 
different  family.  Their  proper  scientific  name  is  the /ly rax  syriacus, 
and  they  have  been  termed  in  English  '  rock  badgers.'  Their  name 
in  Hebrew  was  sliap/iaii,  which  is  also  found  as  a  proper  name  in 
Ezek.  viii.  11  and  elsewhere,  and  it  is  supposed  by  many  to  be  a 
clan  name  derived  fram  this  animal  (see  article  '  Shaphan  '  in 
Enc.  Bibl.). 

2*7.  locusts.  The  classical  passage  on  locusts  in  the  O.  T.  is  Joel 
ii.  Ill,  and  in  verses  7  and  8  of  that  passage  the  ordered  march 
of  the  locust  army  is  magnificently  described.  See  Driver's  notes 
on  the  passage  in  Joel  in  the  Cauibridgc  Bible,  and  also  the  notes 
in  this  series. 


THE    PROVERBS  30.  ^8-31  199 

Yet  go  they  forth  all  of  them  by  bands  ; 

The  lizard  ^  taketh  hold  with  her  hands,  28 

Yet  is  she  in  kings'  palaces. 

There  be  three  things  which  are  stately  in  their  march,      29 

Yea,  four  which  are  stately  in  going : 

The  lion,  which  is  mightiest  among  beasts,  30 

And  turneth  not  away  for  any ; 

The  ^  greyhound  ;  the  he-goat  also  ;  31 

*  Or,  thou  canst  seize  with  thy  hands 

''  Or,  war-horse     Heb.  well  girt  (or,  ivell  knit)  in  the  loins. 


28.  The  lizard.  The  A.V.  and  some  older  translators  rendered 
'■  spider,'  but  there  is  no  doubt  that  the  lizard,  which  was  the 
rendering  of  the  Greek  and  Latin  versions,  as  well  as  of  almost  all 
modern  scholars,  is  correct.  If  we  take  the  rendering  of  the  text, 
namely,  'taketh  hold  with  her  hands,'  then  the  reference  is  to  the 
lizard's  well-known  capability  of  running  on  the  smoothest  sur- 
faces, or  even  running  on  the  ceiling  like  a  fly.  Probably,  however, 
the  rendering  of  the  margin  is  to  be  preferred,  namely,  thou  canst 
seize  with  thy  hands.'  The  point  would  then  be  the  lizard's 
comparative  weakness,  and  yet  its  ability  to  make  her  way  into 
king's  houses.  Thus  it  is  brought  on  a  level  with  the  other  three 
creatures  named  in  this  group  of  verses. 

29.  These  three  verses  are  extremelj'  corrupt,  and  it  is 
probably  impossible  to  restore  the  text  with  any  certainty.  The  lion, 
the  he-goat,  and  the  king  are  fairly  certain  elements,  but  for  the 
rest,  conjecture  plays  a  large  part  in  filling  up  the  blanks. 

31.  The  greyhound.  This  is  following  certain  Greek  versions 
and  other  translators.  Some  modern  editors  have  suggested  '  war- 
horse  '  or  'zebra,'  but  the  majority  of  the  ancient  versions  read 
'cock.'  The  original  word  seems  to  mean  'girt  about  the  loins,' 
which  may  refer  to  the  neat  build  of  a  well-bred  cock ;  but  an 
alteration  of  the  Hebrew  gives  the  meaning  '  proudly  stepping,' 
which,  of  course,  suits  either  '  cock  '  or  '  war-horse.*  The  difficulty 
of  accepting  the  witness  of  the  old  versions  is  that  it  seems  curious 
to  introduce  a  cock  among  these  grander  beasts,  but,  on  the  other 
hand,  we  have  to  remember  that  it  was  probably  introduced  from 
Persia,  as  Aristophanes  calls  it  the  Persian  bird,  and  the  reference 
here  may  be  attributable  to  its  novelty.  See  article  *  Cock  '  in  Enc. 
Bibl ,  where  Che3aie  suggests  a  further  alteration  that  would  give 
the  meaning  '  a  quarrelsome  cock.' 

he-goat.     On  this  animal  see  Daniel  viii.  5. 


200  THE    PROVERBS  30.  ?.2~31.  i 

And  the  king,  ^  against  whom  there  is  no  rising  up. 

32  If  thou  hast  done  fooHshly  in  hfting  up  thyself, 
Or  if  thou  hast  thought  evil, 

Lay  thine  hand  upon  thy  mouth. 

33  For  the  ^^  churning  of  milk  bringeth  forth  butter, 
And  the  ^  wringing  of  the  nose  bringeth  forth  blood  : 
So  the  ^  forcing  of  wrath  bringeth  forth  strife. 

31      cxhe  words  of  king  Lemuel;  the  <i oracle  which  his 
mother  taught  him. 

*  Or,  when  his  army  is  with  him  ^  Heb.  pressing. 

•=  Or,  77?^  words  of  Lemuel  king  of  Massa,  zvhich  &c.  See 
ch.  XXX.  I,  margin.  ^  Or,  bm-den 

ag'ainst  whom.  The  word  so  rendered  is  practically  unin- 
telligible. Some  have  taken  it  to  be  a  proper  name  Alqum,  but  no 
satisfactory  significance  can  be  attached  to  any  of  the  conjectural 
persons  supposed  to  be  signified  by  the  name.  If  an  attempt  is 
made  to  translate  the  word,  then  the  revised  text  and  margin  give 
as  good  readings  as  are  possible,  but  in  both  cases  they  do  violence 
to  the  grammar.  The  LXX  read  'a  king  who  harangues  a  people,' 
also  apparently  the  result  of  a  conjecture.  It  seems  likely  that 
there  was  some  primitive  corruption  of  the  text,  which  may  have 
contained  a  reference  to  some  other  animal,  the  name  of  which  it 
is  not  possible  now  to  recover. 

32.  If  thou  hast  done  foolishly.  The  first  two  clauses  of  this 
verse  are  extremely  uncertain.  Frankenberg,  for  example,  onl}' 
translates,  'thy  hand  upon  th3'  mouth'  out  of  the  whole  verse,  and 
gives  up  the  rest  as  impossible.  A  certain  general  idea  ma}'  be 
gained  of  the  significance,  but  not  more  than  a  general  idea,  namely, 
'  silence  is  better  than  committing  oneself  to  foolish  courses  of  action 
or  speech.'  This  is  a  thought  that  the  book  has  rendered  familiar 
to  us  in  other  passages,  but  there  is  great  question  as  to  whether 
the  words  rendered  'done  foolishly'  and  '  thought  evil'  can  bear 
the  significance  given  to  them,  and  the  older  versions  do  not  in 
this  case  help  us  much. 

33.  churning".  Literally,  'pressing,'  and  the  same  Hebrew 
word  is  used  for  each  of  the  verbs  rendered  in  our  version  'wring- 
ing' and  'forcing.'  Some  have  suggested  that  the  first  clause  is 
an  addition  by  a  scribe,  for  the  figure  it  employs  seems  to  have 
little  significance  in  the  context,  and  has  no  parallel  in  what  follows. 
On  the  other  hand,  it  is  quite  obvious  that  the  second  and  third 
clauses  are  closely  connected  because  there  is  a  play  upon  words 
in  them,  the  word  for  '  nose '  being  ap,  and  that  for  'anger'  appayim. 


THE    PROVERBS  31.  2-5  201 

What,  my  son  ?  and  what,  O  son  of  my  womb  ?  2 

And  what,  O  son  of  my  vows  ? 

Give  not  thy  strength  unto  women,  3 

Nor  thy  ways  to  ^  that  which  destroyeth  kings. 

It  is  not  for  kings,  O  Lemuel,  it  is  not  for  kings  to  4 

drink  wine ; 
Nor  for  princes  ^  to  say,  Where  is  strong  drink  ? 
Lest  they  drink,  and  forget  c  the  law,  5 

And  pervert  the  judgement  ^  of  any  that  is  afflicted. 

*  Or,  as  otherwise  read,  t/iem  that  destroy 

^  Another  reading  is,  to  desire  strong  drink. 

*^  Heb.  that  which  is  decreed.         ^  Heb,  of  all  the  sons  of  affliction. 

xxxi.  1.  king*  Iiemuel.  Of  such  a  person  nothing  is  known 
apart  from  what  is  said  here,  so  that  some  translators  have  been 
tempted  to  understand  it  as  a  symbolical  name  meaning  '  devoted 
to  God.'  Other  conjectures  have  been  made  as  to  possible  altera- 
tions of  the  text,  of  which  perhaps  the  most  probable  is  that  of 
Bickell,  who  thinks  the  name  has  r.risen  from  the  scribe's  reading 
twice  the  Hebrew  letters  which  mean  *of  a  king,'  which  might 
easily  give  rise  to  tnis  name. 

oracle.  On  this  word  see  notes  on  xxx.t.  As  there,  so  here, 
it  is  probably  better  to  translate  it  as  a  proper  name,  Massa, 
although  the  identification  of  this  place  with  any  well-known 
kingdom  is  very  uncertain. 

2.  What,  my  son  ?  The  Greek  version  suggests  that  instead  of 
these  interrogatives  we  should  read,  'Thou  wilt  give  heed,  my  son,  to 
my  sa3'ings,  and  wilt  observe  my  words,'  and  without  much  difficult}' 
the  Hebrew  could  be  altered  to  give  some  such  meaning.  The 
Hebrew  of  the  whole  passage  is  late,  and  possibly  in  this  wa}'  to 
be  brought  more  into  line  with  other  passages  of  the  book. 

3.  ways.  A  slight  alteration  of  the  text  gives  the  meaning 
'love,'  and  it  should  almost  certainly  be  'those  who  destroy,'  which 
is  probably  a  synonymous  parallel  to  *  women  '  of  the  previous 
clause. 

4.  It  is  not  for  kings.  Frankenberg  says  that  the  verse  mocks 
at  all  attempt  to  translate  or  explain  it.  The  repetition  of  the 
words  in  the  first  clause  is  suspicious,  and  probably  points  to  some 
primitive  corruption.  Instead  of  '  to  say  where  is '  in  the  second 
clause,  the  words  so  rendered  may  probably  mean  '  to  mix  '  or  '  to 
drink.'  It  is,  again,  a  casein  which  we  get  a  fair  glimmering  of  the 
general  meaning,  but  have  no  clear  idea  of  the  individual  words. 

5.  of  any.     Rather.  '  of  all  that  are.' 


202  THE    PROVERBS  31.  6-10 

6  Give  strong  drink  unto  him  that  is  ready  to  perish, 
And  wine  unto  the  bitter  in  soul  : 

7  Let  him  drink,  and  forget  his  poverty, 
And  remember  his  misery  no  more. 

8  Open  thy  mouth  for  the  dumb. 

In  the  cause  of  all  such  as  are  ^  left  desolate. 

9  Open  thy  mouth,  judge  righteously, 

And  minister  judgement  to  the  poor  and  needy. 

10  A  virtuous  woman  who  can  find  ? 

^  Or,  ready  to  pass  away     Heb.  the  sons  of  passing  away. 

6,  7.  Here  the  translation  is  sufficiently  clear,  and  though  to 
many  modern  readers  the  ethical  standard  of  the  advice  may  not 
seem  very  high,  we  have  to  remember  that,  in  contrast  to  the  fool- 
ish and  w^icked  use  of  wine  which  has  just  been  condemned  in  the 
previous  verse,  this  is  a  high  and  noble  service  which  that  gift  may 
render,  and  to  the  Hebrew  mind  wine  was  also  a  gift  of  God  (see  Ps. 
civ.  15).  That  the  Wisdom  writers  had  a  sufficiently  clear  idea  of  the 
evil  that  indulgence  in  strong  drink  wrought  ve  have  already  had 
sufficient  evidence  in  xxiii.  29-35. 

8.  Tor  tlie  dnmb.  This  cannot,  of  course,  mean  the  ph3''sically 
dumb  ;  but  interpreters  generally  understand  itof  those  who  through 
poverty  or  some  other  reason  need  some  one  to  plead  for  them. 
But,  as  Toy  humorously  remarks,  '  The  Oriental  man  or  woman 
when  wronged  is  anything  but  dumb,'  so  that  some  other  word  has 
to  be  sought.  An  easy  alteration  gives  the  rendering  'in  truth,' 
which  may  probablj'  be  right.  Frankenberg  quotes  appropriately 
Job  xxix.  15  as  affording  a  similar  idea  to  that  in  this  passage. 

10-31.  Here  we  have  a  section  quite  different  from  anything 
else  in  Proverbs,  though  it  is  a  poetical  form  common  to  Hebrew 
literature,  both  in  the  Book  of  Psalms  and  the  Book  of  Lamentations. 
It  is  an  acrostic  poem,  each  verse  of  which  begins  with  a  letter  of 
the  Hebrew  alphabet — an  arrangement  that  may  have  originally 
been  designed  as  an  aid  to  the  memory,  though  possibly  it  was 
nothing  more  than  an  added  artifice  to  show  the  skill  of  the  writer, 
as  is  the  case  in  the  strict  rule  of  the  sonnet.  The  subject  of  the 
poem  is  the  ideal  woman,  and  it  has  much  interest  because  it  shows 
the  conception  of  womanhood  which  at  the  period  of  writing 
seemed  to  be  the  highest  and  best.  The  ideal  may  not  seem  very 
lofty  to  man}'  modern  minds,  as  it  is  little  else  than  the  picture  of 
a  perfect  housewife  and  shrewd  woman  of  business.     But  other 


THE   PROVERBS  31.  ii-if,  203 

For  her  price  is  far  above  ^  rubies. 

The  heart  of  her  husband  trusteth  in  her,  11 

And  he  shall  have  no  lack  of  ^'  gain. 

She  doeth  him  good  and  not  evil  12 

All  the  days  of  her  life. 

She  seeketh  wool  and  flax,  13 

And  worketh  ^  willingly  with  her  hands. 
She  is  like  the  merchant-ships  ;  14 

She  bringeth  her  food  from  afar. 

She  riseth  also  while  it  is  yet  night,  15 

*  See  Job  xxviii.  18.         ^  Heb.  spoil.  "  Or,  at  the  busitiess  of 

and  more  spiritual  qualities  are  probably  implied  in  the  praise  con- 
tained in  verses  28  and  29.  At  all  events,  it  is  an  interesting 
picture  of  the  high  position  given  to  women,  and  of  the  compara- 
tive freedom  which  at  that  period  they  seem  to  have  enjoyed,  con- 
trasting favourably  with  estimates  found  in  Ecclesiastes  and  in 
many  passages  of  the  Greek  writers. 

10.  virtuous.  This  should  rather  be  rendered  *a  woman  of 
capacity,'  and  probably  it  is  not  only  woman,  but  wife,  so  that  the 
special  praise  is  directed  to  the  mother  of  the  household.  The 
form  of  the  question  is  not  ironical,  as  if  no  such  person  was  to  be 
found,  but  it  rather  implies  the  difficulty  and  care  that  is  involved 
in  the  search,  while  all  that  follows  points  to  the  joy  and  satisfac- 
tion of  attainment.  Cf.  the  whole  picture  of  Penelope  in  the 
Odyssey  as  an  interesting  parallel. 

rubies^     See  note  on  iii.  15. 

11.  trusteth  :  i.  e.  has  confidence  in  her  wisdom  and  practical 
shrewdness. 

gain.  Elsewhere  this  word  means  '  booty  taken  in  war,*  but 
here  obviously  the  reference  is  to  general  wealth. 

12.  good  and  .  .  .  evil.  These  words  must  also  be  referred  to 
the  effect  of  her  conduct  upon  his  household  and  property. 

13.  willingly.  The  literal  meaning  of  the  Hebrew  is  *in  the 
pleasure  of  her  hand,'  which  seems  to  mean  '  as  she  chooses,'  and 
not  '  willingly,'  as  our  text  takes  it.  Her  wisdom  is  apparent,  that 
is,  in  the  use  she  makes  of  the  material  that  she  obtains. 

14.  like  the  merchant-ships.  This  points  to  the  wide  reach 
of  her  business  enterprises.  She  does  not  rely  upon  home  produce, 
but  employs  the  merchant  to  bring  her  material  from  far-off  lands. 
The  reference  is  an  interesting  example  of  the  wide  commercial 
relations  of  the  period. 


204  THE    PROVERBS  31.  16-19 

And  giveth  meat  to  her  household, 
And  their  ^  task  to  her  maidens. 

16  She  considereth  a  field,  and  buyeth  it : 

With  the  fruit  of  her  hands  she  planteth  a  vineyard. 

17  She  girdeth  her  loins  with  strength, 
And  maketh  strong  her  arms. 

18  She  perceiveth  that  her  merchandise  is  profitable : 
Her  lamp  goeth  not  out  by  night. 

19  She  layeth  her  hands  to  the  distaff, 
And  her  ^^  hands  hold  the  spindle. 

*  Or,  portion  '■  Heb.  palms. 


15.  task.  Literally,  '  portion,'  which  from  the  parallelism  of 
the  previous  verse  possibly  means  food.  It  is  very  likely  that  this 
third  clause  is  a  scribal  addition,  and  should  be  omitted. 

16.  the  fruit  of  her  hands  :  i.  e.  'her  earnings.'  The  whole 
verse  betrays  the  clever  planning"  of  a  woman  of  business,  who 
makes  a  profit  gained  at  one  enterprise  form  the  basis  of  another, 
and  is  ever  widening  her  opportunities  of  gain  as  well  as  strength- 
ening her  capital. 

17.  She  grirdeth,  &c.  This  seems  most  likely  to  be  understood 
figuratively,  and  not  literally,  and  has  a  reference  to  the  strong- 
minded  way  in  which  she  never  rests  from  her  enterprises. 

18.  perceiveth.  Literally,  'tasteth.'  We  might  render  '  learns 
by  experience.' 

Her  lamp  g'oeth  not  out.  Benzinger  tells  us  that  among  the 
Bedouin  to  this  day  they  use  the  expression  '  he  sleeps  in  the 
darkness  '  as  an  equivalent  for  poverty,  for  in  every  house  the 
custom  is  to  allow  the  lamp  to  burn  all  the  night  through.  For 
the  meaning  of  the  figure  cf.  Jer.  xxv.  10  ;  Job  xviii.  6. 

19.  distaff.  It  is  almost  certain  that  these  names  of  spinning 
implements  are  correct.  There  is  some  doubt  about  the  Hebrew 
in  the  first  case.  These  primitive  and  universally  employed  instru- 
ments find  poetic  description  in  one  of  the  most  beautiful  of  the 
poems  of  Catullus  ;  the  passage  is  referred  to  by  Perowne  here, 
and  the  following  translation  is  that  of  Sir  Theodore  Martin  : 

'  The  left  the  distaff  held,   from  which  the  right. 
Plucking  the  wool  with  upturned  fingers  light. 
Twisted  the  threads,  which  o'er  the  thumb  they  wound, 
Then  swiftl}'  whirled  the   well-poised  spindle  round.' 


THE   PROVERBS  31.  2o-z2  205 

She  spreadeth  out  her  '^  hand  to  the  poor ;  20 

Yea,  she  reacheth  forth  her  hands  to  the  needy. 
She  is  not  afraid  of  the  snow  for  her  household  ;  2 1 

For  all  her  household  are  clothed  with  scarlet. 
She  maketh  for  herself  ^  carpets  of  tapestry  ;  22 

Her  clothing  is  fine  linen  and  purple. 

Her  husband  is  known  in  the  gates,  33 

*  Heb.  palm.  ^  Or,  cushions 


20.  She  spreadeth  out  her  hand.  In  this  verse  another  acti- 
vity of  the  hands  is  referred  to.  In  the  former  case  what  the  hands 
wrought  for  themselves  was  the  subject  of  consideration,  now  it  is 
what  the  hands  do  for  others,  and  we  learn  that  generosity  and 
helpfulness  is  part  of  this  old-world  ideal  of  womanhood. 

21.  scarlet.  The  word  is  uncertain.  As  the  Hebrew  stands, 
scarlet  is  the  correct  rendering ;  but  many  slightly  alter  the  word 
so  as  to  get  a  meaning  ^  warm  '  out  of  it.  Some  of  the  old  versions 
apparently  read  this,  since  they  spoke  of  double  garments.'  Toy 
suggests  altering  the  order  of  the  lines  so  as  to  read  verses  21  and 
22  together  in  the  following  form : 

'  She  is  not  afraid  of  the  snow  for  her  household ; 
She  maketh  for  herself  coverlets  (?)  : 
Her  clothing  is  fine  linen  and  purple, 
And  all  her  household  are  clothed  with  scarlet' 

This  is  a  very  ingenious  suggestion,  but,  of  course,  it  is  purely  con- 
jectural, and  it  may  be  simpler  to  suppose  that  'scarlet'  is  correct, 
and  that  they  were  in  the  habit  of  making  warm  garments  of  that 
colour,  or  that  the  idea  is  that,  since  her  household  are  wealthy 
enough  to  wear  scarlet,  therefore  they  need  have  no  fear  of  the 
cold  of  winter. 

22.  carpets  of  tapestry.     See  the  note  on  vii.  16. 

fine  linen  and  purple.  Cf.  the  rendering  of  Luke  xvi.  ig. 
The  same  words  that  are  there  used  in  the  Greek  Testament  are 
here  employed  in  the  LXX.  Probably  the  hnen  came  from 
Egypt.  We  find  it  employed  in  state  robes  in  that  country  (see 
Gen.  xli.  42).  The  purple  was  obtained  from  the  famous  Medi- 
terranean shell-fish,  and  the  preparation  of  the  dye  was  a  great 
industry  in  Phoenicia. 

23.  known  in  the  grates.  As  Toy  remarks,  the  order  of  the 
verses  does  not  seem  very  satisfactory,  but  we  must  remember 
that  this  is  probably  due  to  the  limitations  of  the  alphabetical 
arrangement  of  the  poem  ;  and  yet  there  may  be  something  in  the 


2o6  THE    PROVERBS  31.  24-27 

When  he  sitteth  among  the  elders  of  the  land. 

24  She  maketh  linen  garments  and  selleth  them ; 
And  delivereth  girdles  unto  the  '^  merchant. 

25  Strength  and  dignity  are  her  clothing ; 
And  she  laugheth  at  the  time  to  come. 

26  She  openeth  her  mouth  with  wisdom ; 
And  the  ^  law  of  kindness  is  on  her  tongue. 

27  She  looketh  well  to  the  ways  of  her  household, 
And  eateth  not  the  bread  of  idleness. 

*  Heb.  Canaanite.  ^  Or,  teaching 

suggestion  conveyed  by  the  mention  of  the  raiment,  for  we  see 
how  it  also  occurs  in  the  lines  from  the  Odyssey,  appropriately 
quoted  here  by  Pkimptre,  from  the  speech  of  Nausicaa  to  her 
father  :  '  Yea,  and  it  is  seemly  that  thou  thyself,  when  thou  art 
with  the  princes  in  council,  shouldst  have  fresh  raiment  to  wear ' 
{Odyssey,  660). 

24.  linen  g-arments.  The  word  here  used  is  different  from 
that  employed  in  verse  22,  and  is  the  same  that  we  find  in  Mark 
xiv.  51,  The  material  thus  indicated  was  used  for  many  purposes, 
as,  for  example,  by  surgeons  and  by  the  wrappers  of  mummies,  and 
probably  designates  a  very  fine  kind  of  fabric. 

girdles.  There  are  several  words  used  with  this  meaning  in  the 
O.  T.  (see  article  '  Girdle '  in  Enc.  Bibl.),  but  the  word  here  employed 
designates  the  decorative  girdle  worn  outside  the  dress  ;  while  that 
of  the  poorer  classes  is  almost  like  our  leathern  belt,  that  of  the 
richer  class  is  made  of  rich  material,  and  frequently  highly  orna- 
mented. 

merchant.  As  the  margin  shows,  this  is  literally  Canaanite,  that 
is,  Phoenician.  That  people  seems  to  have  been  the  great  mercan- 
tile community  of  the  period. 

25.  clothing.  By  a  common  Hebrew  figure  her  character  is 
spoken  of  here  as  raiment  (cf.  such  passages  as  2  Chron.  vi.  41  ; 
Job  xxix.  14 ;  Ps.  cxxxii.  9). 

she  laugheth.  This  implies  that  her  foresight  has  enabled  her 
to  face  the  future  without  any  apprehension.  For  the  thought  of 
the  verse  see  the  beautiful  lines  of  Stephen  Phillips  in  his  poem 
'  Endymion '  : 

'  Kind  hands,  a  still  and  sweet  anxiety. 
Brave,  prudent  talk  about  the  coming  day.' 

26.  law  of  kindness.     Rather,  *  kindly  counsel.' 

27.  ways  is,  of  course,  here  'conduct.' 


THE   PROVERBS  31.  28-31  207 

Her  children  rise  up,  and  call  her  blessed  ;  28 

Her  husband  also^  and  he  praiseth  her,  saying : 

Many  daughters  have  done  virtuously,  29 

But  thou  excellest  them  all. 

Favour  is  deceitful,  and  beauty  is  vain  .  50 

But  a  woman  that  feareth  the  Lord,  she  shall  be  praised. 

Give  her  of  the  fruit  of  her  hands  ;  31 

And  let  her  works  praise  her  in  the  gates. 

28.  her  children  rise  tip.  Here  we  see  the  effect  of  her  con- 
duct and  character  upon  her  own  immediate  circle.  Frankenberg 
so  interprets  the  Hebrew  as  to  render,  '  Her  sons  prosper,  there- 
fore people  congratulate  her  ;  her  husband,  therefore  people  praise 
her.'  The  sense  is  good,  but  it  is  doubtful  whether  the  Hebrew 
will  bear  the  meaning. 

29.  daug'hters.  For  this  use  of  the  word  cf.  S.  of  S.  ii.  2,  &c. 
It  is  almost  certainly  used  simply  as  equivalent  to  women. 

30.  Favour  .  .  .  and  beauty.  These  would  be,  perhaps,  better 
rendered  'beauty  and  comeliness,'  and  the  adjectives  attached  to 
them  probably  in  both  instances  signify  their  transitory  character 
rather  than  any  moral  quality  that  may  be  supposed  to  render 
beauty  unworthy. 

that  feareth  the  LOSD.  This  is  the  rendering  of  the  Hebrew, 
but  the  LXX  suggests  that  the  original  reading  may  have  been  *  a 
woman's  intelligence,'  and  that  this  is  the  work  of  a  scribe  who 
desired  an  orthodox  conclusion  to  the  passage  (see  Toy's  note). 

31.  This  closing  verse  seems  to  be  an  appeal  for  a  due  public 
recognition  of  the  character  and  service  of  the  woman  who  has 
been  praised  throughout  the  whole  length  of  the  poem. 


ECCLESIASTES ; 

OR,   THE  PREACHER 
INTRODUCTION 

AND 

REVISED  VERSION   WITH    ANNOTATIONS 


ECCLESIASTES; 

OR,  THE   PREACHER 

INTRODUCTION 

Many  societies  are  in  existence  for  the  study  of  special 
works  or  particular  authors.  We  have  our  Browning 
societies,  Dante  societies,  Omar  Khayyam  has  a  society 
for  the  study  of  his  great  poem,  and  even  '  our,  mad,  bad, 
glad,  sad  brother,'  Villon,  has  a  society  dedicated  to  the 
interpretation  of  his  wild  and  curious  rhymes.  But  it 
does  not  appear  that  any  group  of  men  has  ever  given 
itself  to  the  study  of  Ecclesiastes;  and  yet  the  work 
contains  quite  as  many  problems  and  has  raised  as  great 
and  widespread  discussions  as  have  some  of  these  other 
writers.  As  one  of  the  students  of  the  book  has  said,  it 
is  quite  beyond  any  human  capacity  to  read  and  estimate 
all  that  has  been  written  upon  this  one  little  book.  Its 
difficulties  were  felt  by  the  writer's  fellow  countrymen  in 
the  days  soon  after  its  publication,  and  these  problems, 
and  many  new  ones  springing  out  of  them,  have  exercised 
the  minds  of  Bible  students  throughout  the  centuries,  and 
many  remain  even  now  unsolved.  It  may  seem,  there- 
fore, scarcely  worth  while  to  add  another  to  the  long  list 
of  studies  of  the  book ;  but  the  real  excuse  for  so  doing  is 
that  the  questions  it  raises  are  continually  present  with 
each  successive  generation  in  new  forms,  and  that  in 
Ecclesiastes  every  age  finds  a  reflection  of  some  part  at 
least  of  its  own  temper,  and  is  compelled  to  seek  an  inter- 
pretation of  it  in  terms  of  its  own  thought. 

One  fascination  of  the  book  is  found  in  the  fact  that  its 
students  cannot  agree  even  as  to  its  main  purpose  and 
character.     Some  tell  us  that  the  writer  is  an  out-and-out 

P    2 


212  ECCLESIASTES 

sceptic,  while  others  have  claimed  it  as  an  orthodox  treatise 
in  proof  of  the  Divine  providence  and  government.  Heine, 
for  example,  termed  it  '  The  Canticles  of  Scepticism,' while 
Delitzsch,  on  the  other  hand,  called  it  '  The  Canticles  of 
the  Fear  of  God.'  Renan  praised  it  as  being  the  only 
charming  book  that  a  Jew  had  ever  written,  a  book,  he 
added,  that  touched  our  grief  at  every  point,  while  he  saw 
in  the  writer  one  who  never  posed  but  was  always  natural 
and  simple.  Even  its  practical  tendencies  have  been 
understood  in  widely  different  senses,  for  while  Frederick 
the  Great  reckoned  it  a  true  mirror  of  princes,  and 
regarded  it  as  one  of  the  most  valuable  books  in  Scripture, 
one  commentator  says  it  may  be  regarded  as  '  a  breviary 
of  the  most  modern  materialism,  and  of  extreme  licentious- 
ness.' Views  quite  as  extreme  and  divergent  have  been 
taken  as  to  the  form  and  construction  of  the  book.  Some 
look  upon  it  as  a  carefully  reasoned  treatise,  while  others 
consider  it  to  be  a  collection  of  detached  reflections.  By 
some  it  has  been  looked  upon  as  a  dialogue  after  the 
manner  of  Plato,  in  which,  as  in  Tennyson's  poem  '  The 
Two  Voices,'  an  argument  is  sustained  between  the  God- 
fearing man  and  the  materialist.  Others  find  many  hands 
at  work  in  the  book,  and  have  traced  divergent  lines  of 
thought  to  different  editors.  We  can  see,  therefore,  at 
the  outset,  that  many  problems  face  the  student  of  this 
book,  and  that,  whatever  decisions  are  finally  reached,  we 
cannot  expect  to  attain  any  conclusion  that  will  be  unani- 
mously accepted. 

The  name  of  the  book  and  its  significance  are  at  the 
outset  matters  of  dispute.  The  title  in  our  version  is  that 
found  in  the  LXX.  The  Hebrew  title  is  Koheleth,  a  parti- 
cipial form  of  a  verb  which  means  '  to  call.'  It  is  a  rare  form, 
however,  and  there  are  no  very  exact  parallels  with  which 
to  compare  it.  Besides,  it  is  grammatically  feminine,  and 
cannot,  therefore,  agree  in  strictness  with  the  figure  of  the 
king  who  is  presented  as  the  speaker.  This  difficulty  has 
been  got  over  by  some  by  assuming  that  the  word  agrees 


INTRODUCTION  213 

with  the  personified  figure  of  Wisdom,  who  is  supposed  to 
be  the  speaker  throughout,  but  it  is  difficult  to  see  how, 
on  this  theory,  Wisdom  could  be  identified  with  the  king, 
and,  besides,  there  is  no  hint  that  Wisdom  is  supposed  to 
speak,  neither  are  a  great  many  of  the  sayings  in  the  book 
appropriate  on  her  lips.  In  all  probability,  therefore,  the 
best  way  to  understand  it  is,  after  a  common  Hebrew 
usage,  to  regard  the  feminine  form  as  equivalent  to  a 
neuter  adjective,  which  would  then  be  rendered  by  some 
such  phrase  as  '  the  sort  of  person  who  addresses  an 
assembly,'  though  some  would  give  to  it  an  intensive 
meaning ,  and  render '  the  great  orator.'  Chey  ne  considers 
that  the  name  is  probably  the  result  of  some  original 
corruption  of  the  text,  and  suggests  that  it  springs  from  a 
confusion  of  the  Hebrew  equivalent  of  the  word,  which 
follows  its  first  occurrence,  namely,  'Vanity  of  vrnities,  all 
is  vanity,'  the  letters  of  which  in  Hebrew  might  easily  be 
misunderstood  for  the  letters  of  the  word  rendered '  Ecclesi- 
astes.'  The  rendering  of  our  English  version  '  preacher ' 
is  not  a  very  happy  one,  but  it  is  difficult  to  find  any  other 
single  word  which  better  expresses  the  meaning,  though 
'teacher'  or  'lecturer*  would  perhaps  come  nearer  to  it. 
One  might  suggest  '  philosopher '  or  '  sage '  as  a  not  in- 
exact equivalent  of  the  significance  of  the  original  word. 
On  the  whole  the  best  course  to  take  in  reading  the  book 
is  to  use  the  proper  name  Koheleth  wherever  it  occurs, 
and  bear  in  mind  its  significance. 

We  see,  therefore,  that  the  writer  is  an  idealized  person, 
and  that  his  identification  with  a  king  in  Jerusalem  is  only 
a  literary  fiction.  The  twelfth  verse  of  the  first  chapter 
tells  us  that  he  'was  king  over  Israel  in  Jerusalem,'  which, 
if  spoken  of  a  historical  personage,  must  mean  that  at  the 
time  of  writing  he  was  a  monarch  in  retirement.  But 
such  a  description  does  not  fit  any  of  the  sovereigns 
known  to  us  in  the  history  of  Israel,  least  of  all  the  son  of 
David  who  is  obviously  indicated,  namely,  Solomon. 
Some  writers   have  fancied  that  the  book  presents  that 


214  ECCLESIASTES 

Grand  Monarque  in  a  repentant  mood,  in  which  he 
describes  all  his  past  experiences  and  the  various  directions 
in  which  he  has  sought  for  satisfaction  and  failed  to  find  it. 
But  in  addition  to  history  being  against  this  interpretation, 
there  are  two  other  valid  reasons  against  identifying  the 
author  of  the  book  with  Solomon.  The  first  is  the  language. 
In  Delitzsch's  frequently  quoted  phrase,  '  If  the  book  of 
Koheleth  were  of  old  Solomonic  origin,  then  there  is  no 
history  of  the  Hebrew  language.'  The  proof  of  this  fact 
is,  of  course,  only  possible  to  students  of  Hebrew,  and  the 
lists  of  peculiar  words  and  constructions  must  be  sought 
in  commentaries  on  the  Hebrew  text,  though  references 
to  some  outstanding  instances  will  be  found  in  the  notes 
in  this  commentary.  The  second  proof  is  in  the  ideas  we 
find  in  these  pages.  The  problems  that  perplex  the  writer 
are  the  problems  of  later  Judaism,  which  first  emerged  in 
the  Book  of  Job  and  in  many  of  the  later  Psalms.  The 
conception  of  God  found  in  these  pages  is  not  that  of 
Jahweh,  who  dwells  in  the  midst  of  His  people  and  is  their 
familiar  friend.  Indeed,  that  characteristic  name  of  earlier 
Judaism  is  never  used  in  its  pages  at  all ;  but  the  thought 
is  of  One  who  is  remote  from  men  and  regards  them  more 
as  a  judge  or  ruler  than  in  any  other  light.  The  concep- 
tion finds  characteristic  utterance  in  v.  2 :  *  God  is  in 
heaven  and  thou  upon  earth,  therefore  let  thy  words  be 
few.'  *  The  burden  of  the  unintelligible  world '  presses 
very  heavily  upon  this  man's  soul,  and  he  feels  himself 
handicapped  by  problems  theoretical  and  practical  which 
are  too  great  for  him.  These  are  not  the  moods  of  Israel's 
sunny  and  more  childlike  faith,  but  the  reflections  of  a 
later  day  that  struggled  hard  with  the  dark  problems  of 
the  universe. 

Again,  the  historical  background  of  the  book,  so  far  as 
the  hints  contained  in  it  reveal  that  to  us,  is  not  charac- 
teristic of  the  days  of  the  earlier  monarchy,  but  of  a  much 
later  age.  More  than  once  we  have  the  phrase  'all  that 
were  before  me  in  Jerusalem,'  which,  of  course,  could  not 


INTRODUCTION  215 

be  spoken  by  the  historical  Solomon.  Again,  this  man 
seems  to  favour  the  poor  and  the  cause  of  the  oppressed 
(of.  iv.  1-3,  V.  8,  9,  ix.  16),  which,  in  the  form  here  pre- 
sented at  least,  could  not  be  characteristic  of  Solomon. 
In  the  passage  iv.  13-16,  which  describes  the  poor  and 
wise  youth  following  the  old  and  foolish  king,  and  in  ix. 
13-15  about  the  poor  wise  man  who  saved  the  little 
city  in  the  days  of  the  grievous  straits,  we  seem  to  have  a 
reference  to  some  actual  historical  situation,  though  it 
may  not  be  possible  absolutely  to  define  it  (see  notes  on 
the  passages  referred  to).  The  whole  circumstances  thus 
indicated  point  to  a  period  at  least  not  earlier  than  that  of 
the  Persian  rule,  and  more  probably  indicates  the  Greek 
period  of  the  Ptolemys  about  B.  c.  200.  Some  interpreters 
would  place  the  book  much  later  still,  in  the  days,  namely, 
of  Herod  the  Great.  The  external  history  of  the  book  and 
its  final  reception  into  the  Hebrew  canon  seem  to  make 
the  last  date  impossible,  for  there  is  some  evidence  of  its 
being  known  earlier  than  the  time  of  Herod,  and  its  final 
admission  into  the  canon  was  in  A.  D.  90,  and  it  is 
scarcely  likely  that  a  book  less  than  a  century  old  would 
have  been  so  honoured.  Additional  support  to  the  theory 
of  its  having  originated  in  the  Greek  period  is  derived 
from  the  language  and  thought  of  many  passages.  It  may 
not  be  possible  to  maintain  the  position  taken  by  Tyler 
and  Plumptre,  who  hold  that  the  writer  shows  intimate 
acquaintance  with  the  systems  of  Greek  philosophy,  but 
it  certainly  seems  as  if  he  were  familiar  with  Greek  specu- 
lation, and  that  his  language  and  ideas  are  coloured  by 
what  has  reached  him  either  through  literature  or  personal 
intercourse. 

A  question  of  great  interest  and  importance  attaches 
to  the  integrity  of  the  book.  Every  reader  feels  that 
the  closing  section  is  different  in  tone  from  all  that  pre- 
cedes it.  Particularly  is  this  true  of  xii.  13,  14.  The 
moral  is  forced,  and  it  certainly  does  not  appear  to  be 
a  clear  inference  from  all  that  has  preceded  it  to  say  that 


2i6  ECCLESIASTES 

the  conclusion  of  the  argument  is  'fear  God  and  keep  His 
commandments,  for  this  is  the  whole  duty  of  man/ 
Much  more  appropriate  would  be  the  eighth  verse,  'Vanity 
of  vanities,'  saith  Koheleth,  '  all  is  vanity.'  The  verses  from 
ix  onwards  speak  in  the  third  person  about  the  writer  of  the 
book,  and  are  to  some  extent  descriptive  of  his  supposed 
aims  and  methods.  They  appear,  indeed,  to  be  an  attempt 
to  identify  him  with  the  writer  of  Proverbs,  and  may  mark 
the  critical  judgement  of  the  period  when  the  book  was 
struggling  for  a  place  in  the  canonical  collection,  or  are 
the  addition  of  some  orthodox  editor  who  felt  that  there 
were  many  valuable  lessons  in  these  pages  which  it  was  a 
pity  to  lose,  but  which  could  never  become  part  of  the 
Holy  Scripture,  unless  a  turn  were  given  to  them  different 
from  their  obvious  significance.  The  majority  of  students 
consequently  consider  this  closing  paragraph  to  be  by 
a  different  hand  from  that  which  composed  the  bulk  of  the 
book.  Siegfried,  indeed,  goes  further,  and  attributes  each 
two  verses  of  the  six  to  a  separate  hand.  He,  however, 
has  a  very  elaborate  theory  of  editorship,  and  considers 
that  five  separate  editors  have  been  engaged  in  the  pro- 
duction of  the  book.  The  original  writer,  to  whom  is  at- 
tributed the  bulk  of  the  work,  is  the  man  whose  theory  of 
the  universe  is  that  all  is  vanity.  The  work  of  this  pure 
pessimist  has  been  gone  over  by  a  man  with  epicurean 
tendencies  who  believes  in  life  as  being  full  of  gaiety,  and 
that  it  is  a  'pleasant  thing  for  the  eyes  to  behold  the  sun.' 
The  third  hand  is  that  of  a  sage  who  praises  wisdom  and 
its  pursuit  as  more  valuable  than  all  else.  To  him  is  attri- 
buted such  sayings  as  those  found  in  vii.  ii,  12,  and 
19.  The  fourth  hand  belongs  to  an  orthodox  Jew  who  seeks 
to  correct  the  unorthodox  conclusions  of  the  first  and 
second  authors,  and  adds  the  pious  reflection  that  we  find 
in  iii.  11-15  and  elsewhere.  To  the  fifth  hand  are  attri- 
buted the  proverbial  sayings  such  as  those  found  in  iv.  9-12. 
Out  of  all  this  comparative  chaos  Siegfried  thinks  that  a 
final  editor  has  attempted  to  bring  satisfactory  order,  but 


INTRODUCTION  217 

without  great  success.  (A  good  account  of  this  theory 
can  be  found  in  Siegfried's  article  '  Wisdom'  in  HBD.) 

Bickell  attempts  to  account  for  the  seeming  confusion 
of  ideas  by  a  theory  of  accident  to  the  original  manu- 
script. He  supposes  that  the  pages  on  which  the  book 
was  originally  written  were  wrongly  folded— that  this 
was  not  noticed,  and  that  the  book  passed  into  circulation 
in  this  confused  manner.  It  is  not  necessary  here  to 
give  his  ingenious  rearrangement,  because  it  is  far  too 
clever  to  be  probable,  and  a  fatal  objection  to  the  whole 
theory  is  to  be  found  in  the  probability  that  books  were 
then  written  in  the  form  of  a  roll,  not  in  the  manner  of 
a  modern  book,  and  that,  therefore,  the  supposed  accident 
could  never  have  taken  place.  Haupt  thinks  the  confu- 
sion of  the  traditional  text  may  be  '  partly  accidental, 
partly  intentional.'  The  original  manuscript  may  have  been 
left  by  the  author  without  a  final  revision  ;  he  may  have 
left  a  number  of  parallels  and  variants  without  indicating 
his  final  preference.  This  confusion  was  increased  by  the 
editorial  changes  introduced  by  the  friends  of  the  author, 
who  published  the  work  after  his  death.  It  was  further 
increased  by  the  polemical  interpolations  of  the  orthodox 
Pharisaic  editors  who  finally  admitted  the  book  into  the 
canon.  Haupt's  rearrangement  of  the  book  is  very  arbi- 
trary, and  will  hardly  appear  convincing  to  any  one  else, 
though  some  of  the  alterations  are  ingenious,  and  it  may 
even  be  granted  that  they  improve  the  clearness  of  the 
thought. 

It  appears  to  the  present  writer  that  many  of  these 
attempts  to  rearrange  the  book  arise  from  the  false  idea 
that  one  must  discover  in  it  a  perfectly  clear  and  con- 
tinuous line  of  argument.  It  is  more  probable  that  the 
book  consists  of  the  scattered  records  of  many  moods, 
either  in  the  form  of  a  diary  of  inward  experience,  a  re- 
cord of  the  writer's  thoughts  on  different  occasions,  and  in 
altering  circumstances,  or— and  this  seems  the  most  likely 
theory — that  its   pages  contain   a  pupil's   reminiscences 


2i8  ECCLESIASTES 

of  his  master's  teaching.  In  this  latter  case  we  are  easily 
able  to  account  for  the  different  moods  displayed  in  its 
pages,  and  also  for  the  fact  that  the  argument  is  some- 
times abrupt  and  disjointed,  and  that  sudden  alternations 
occur  in  the  subjects  under  discussion.  If  the  book 
belongs  to  the  former  class,  then  excellent  illustrations  of 
its  style  of  literature  are  to  be  found  in  the  Thoughts  of 
Pascal  and  Joubert,  in  \\\^  Journal  of  Amiel,  or,  to  take  a 
quite  modern  instance,  in  the  Papers  of  Henry  Ryecroft, 
by  George  Gissing.  If  the  book  belongs  to  the  latter 
class,  then  we  must  look  for  illustrations  to  the  Discourses 
of  Epictetus,  the  Memorabilia  of  Xenophon,  to  the  poem 
which  in  many  ways  stands  closest  to  Ecclesiastes  in  all 
literature,  namely,  The  Rubaiyat  of  Omar  Khayyam, 
or,  to  take  another  quite  modern  instance,  the  lecture 
notes  in  Silanus  the  Christian^  by  Dr.  Abbot.  If  we  may 
further  suppose  that  the  lectures  of  the  teacher  covered  a 
long  period  of  years,  and  that  his  disciples'  notes  extended 
over  the  same  period,  or  were  written  in  order  to  give  re- 
miniscences of  many  years,  the  conditions  are  easily 
understood,  and  we  shall  not  wonder  so  much  at  the 
changes  of  mood  and  the  seeming  contradictions.  Such 
a  theory  does  not,  of  course,  exclude  the  possibility  of 
there  being  annotations  and  corrections  in  the  book  from 
other  hands,  and  some  of  the  more  obviously  orthodox 
statements  as  well  as  the  epilogue  are  almost  certainly  to 
be  attributed  to  such  a  source.  The  view  here  taken 
of  the  book's  origin  would  be  considerably  strengthened 
if  we  might  with  certainty  adopt  the  explanation  given  by 
some  interpreters  that  the  title  'king'  in  i.  12  designates 
not  a  ruling  monarch,  but  has  the  significance  sometimes 
found  in  Jewish  writings  of  a  famous  teacher.  We  must 
further  remember  that  the  character  of  the  Hebrew  wisdom 
or  philosophy  was  not  of  that  strict  logical  order  with 
which  we  are  familiar  in  ancient  Greek  and  modern 
Western  thought,  in  that  the  tendency  of  the  Oriental 
thinker  was  to  embody  his  reflections  in  the  form  of  sue- 


INTRODUCTION  219 

cint  sayings  that  would  not  only  be  memorable  to  his 
scholars,  but  by  their  somewhat  enigmatic  form  would 
stimulate  further  reflection  (see  further  the  General 
Introduction,  p.  9). 

Literature  for  Ecclesiastes. 

The  most  charming  English  commentary  is  that  of 
Plumptre  in  the  Cambridge  Bible.  It  must  be  read  with 
caution  because  of  the  theory  that  underlies  it,  but  in  the 
wealth  of  its  literary  illustration  and  the  charm  of  its 
style  no  book  surpasses  it.  It  also  contains  three  valu- 
able appendices  on  the  relation  of  the  book  to  Shake- 
speare, to  Tennyson,  and  to  Omar.  Another  commentary 
of  the  more  popular  sort,  full  of  suggestive  material,  is  that 
by  Genung,  entitled  Words  of  KoheleiJi.  For  commen- 
taries of  a  more  scholarly  order  the  student  may  be  re- 
ferred toGinsburg,  Wright,  and  Delitzsch,  and  also  the  sug- 
gestive work  of  Tyler,  which  formed  the  foundation  upon 
which  Plumptre  built  up  his  theory.  The  article  in  the 
Enc.  Bibl.  by  Prof.  Davidson  and  that  in  HBD.  by  Prof. 
Peake  should  also  be  consulted.  It  will  be  plain  to  the 
reader  of  this  commentary  that,  so  far  as  the  teaching  of 
the  book  goes,  much  depends  upon  the  view  of  it  that  is 
taken,  but  there  is  still  much  valuable  suggestion  to  be 
found  in  Cox's  exposition  in  The  Expositor's  Bible. 
There  is  a  small  commentary  with  useful  notes  by  Prin- 
cipal J.  T.  Marshall,  published  by  the  American  Baptist 
Publication  Society  ;  and  quite  unique  is  Forbush's^'^^/t'j'/- 
astes  in  the  metre  of  Omar  Khayyam^  with  a  slight  lite- 
rary introduction.  Of  modern  German  commentaries 
those  of  Siegfried  and  Wildeboer  are  the  most  valuable, 
though  Siegfried's  peculiar  position,  as  stated  above,  should 
be  kept  in  mind.  See  also  MofTatt's  Literary  Illustra- 
tions to  Ecclesiastes^  and  the  Commentary  by  Barton  in 
the  International  Critical  series,  published  too  late  for  use 
in  this  work. 


ECCLESIASTES  ; 

OR,  THE  PREACHER 

The  words  of  ^  the  Preacher,  the  son  of  David,  king  1 
in  Jerusalem, 
Vanity    of  vanities^   saith    the   Preacher ;    vanity    of  2 

*  Or,  the  great  orator     Heb.  Koheleth. 

i.  1.  Preacher.  For  the  meaning  of  the  word  thus  translated 
see  Introduction,  p,  212. 

kingr.  This  is  in  apposition  to  preacher,  not  to  David,  so 
that  it  was  understood,  by  the  editor  of  the  book  at  all  events,  that 
the  writer  was  himself  king  of  Jerusalem,  or  it  is  at  any  rate  pre- 
sented under  that  guise.  If  we  can  take  it  in  the  sense  in  which 
the  word  is  used  in  the  Talmud  as  equal  to  head  of  a  school,  then 
we  can,  perhaps,  understand,  how  from  verse  12  of  this  chapter  the 
usage  might  by  a  mistake  give  rise  to  the  present  title. 

i.  2-ri.  Since  all  things  are  vanity,  what  advantage  comes  to 
a  man  through  all  his  days'  work?  There  is  one  unceasing  pro- 
cession of  human  life  which  passes  to  the  grave  as  regularly  as  the 
sun  passes  across  the  sky,  the  wind  alters  its  course,  or  the  rivers 
flow  to  the  sea.  A  dreary  and  unsatisfied  round  is  the  tale  of  all 
existence,  and  there  is  neither  novelty  to  be  discovered  in  the 
future  nor  in  the  present  grateful  recollection  of  the  past. 

2.  Vanity  of  vanities.  This  is  the  Hebrew  expression  for 
superlative  vanity.  The  word  *  vanity  '  occurs  with  impressive  fre- 
quency throughout  the  book,  sometimes  in  the  phrase  'all  is 
vanity,'  as  here,  and  at  other  times  in  the  expression  which  we 
find  first  in  verse  14. 

One  of  the  most  recent  literary  illustrations  of  this  refrain 
is  the  ballade  of  W.  E.  Henley,  from  which  a  verse  is  here  quoted  : 

*  Life  is  a  smoke  that  curls — 
Curls  in  a  flickering  skein. 
That  winds  and  whisks  and  whirls, 
A  figment  thin  and  vain. 
Into  the  vast  Inane. 
One  end  for  hut  and  hall  ! 
One  end  for  cell  and  stall ! 


222  ECCLESIASTES  1.  3-6 

3  vanities,  all  is  vanity.     What  profit  hath  man  of  all  his 

4  labour  wherein  he  laboureth  under  the  sun  ?   One  gene- 
ration   goeth,   and    another    generation    cometh ;    and 

5  the  earth  abideth  for  ever.     The  sun  also  ariseth,  and 
the  sun  goeth  down,  and  hasteth  to  his  place  where  he 

6  ariseth.     The  wind  goeth  toward  the  south,  and  turneth 


Burned  in  one  common  flame 
Are  wisdoms  and  insanities. 
For  this  alone  we  came  : 
"O  vanity  of  vanities  1 "  ' 

3.  under  the  sun.  These  are  words  which  also  recur  fre- 
quently, and  are  probably  borrowed  from  the  Greek.  They  are 
the  equivalent  of  our  word  '  sublunary,'  which  takes  its  metaphor 
from  the  moon. 

4.  One  gfeneration  goeth.  The  first  thought  that  occurs  to  the 
writer  is  the  changefulness  of  all  human  life.  It  was  no  new  idea, 
but  one  common  to  many  human  systems,  and  frequently  expressed 
in  the  very  metaphors  here  employed.  A  quaint  echo  of  it  is 
found  in  an  epitaph  on  a  grave  in  a  Scottish  churchyard  : 

*  The  earth  builds  on  the  earth 

Castles  and  towers ; 

The  earth  saith  to  the  earth, 

''AH  shall  be  ours." 
'The  earth  goeth  on  the  earth. 

Glistering  like  gold. 

The  earth  goeth  to  the  earth 

Sooner  than  it  wold.' 

In  contrast  to  the  changing  life  of  men,  the  author  thinks  of  the 
earth  as  stable  and  an  abiding  background  for  the  ever-varying 
pageantry  of  human  life,  which  changes  with  such  kaleidoscopic 
rapidity. 

The  sun  also  ariseth.  The  imagery  here  is  that  which  was 
common  to  the  people  of  the  old  world.  The  sun  was  regarded 
as  running  a  race  (cf.  Ps.  xix.  5),  and  probably  the  word  translated 
'  hasteth '  contains  the  figure  of  a  horse  panting  in  the  chariot  or 
a  racehorse  upon  the  racecourse. 

6.  The  wind  gfoeth.  The  reference  to  the  north  and  south 
winds  is  found  also  in  the  Song  of  Songs  ix.  16,  and  these  two 
directions  are  probably  named  because  they  are  the  prevalent 
winds  in  Palestine.  In  the  New  Testament  we  have  also  a  refer- 
ence to  the  south  wind  in  Luke  xii.  55.     The  very  form  of  the 


FXCLESIASTES  1.  7-9  223 

about  unto  the  north  ;  it  turneth  about  continually  in  its 
course,  and  the  wind  returneth  again  to  its  circuits.     All  7 
the  ^  rivers  run  into  the  sea,  yet  the  sea  is  not  full ;  unto 
the  place  whither  the  rivers  go,  thither  they  go  again. 
^^  All  things  are  full  of  weariness  ;   man  cannot  utter  // :  8 
the  eye  is  not  satisfied  with  seeing,  nor  the  ear  filled 
with  hearing.     That  which  hath  been  is  that  which  shall  9 
be ;  and  that  which  hath  been  done  is  that  which  shall 

*  Or,  torrents  ^  Or,  All  words  are  feeble 


verse  in  the  original,  with  its  monotonous  reiteration,  suggests  the 
weariness  of  all  human  endeavour. 

7.  All  the  rivers,  &c.  The  word  for  'rivers'  is  that  which  de- 
notes a  swiftly-flowing  stream,  as  the  ceaseless  energy  of  Nature 
is  chiefly  in  the  writer's  mind.  Here  is  another  excellent  illus- 
tration of  the  endless  circle  of  Nature's  processes.  It  is  a  matter 
of  debate  whether  the  writer  thinks  of  the  process  of  evaporation, 
as  modern  science  understands  it,  or  whether  he  is  writing  under 
the  conception  of  the  idea  of  his  age  that  the  sea-water  filtered 
through  the  earth,  and,  so  cleansed,  returned  again  to  the  sea  in 
the  springs  and  streams.  The  idea  was  a  not  uncommon  one  in 
classical  poetry,  and  in  Plumptre's  commentary  will  be  found  ex- 
cellent illustrations  from  Greek  and  Latin  poets.  A  striking 
parallel  is  that  in  the  Clouds  of  Aristophanes,  line  1248  : 

'  The  sea,  though  all  the  rivers  flow  to  it, 
Increaseth  not  in  volume.' 

8.  All  things  are  fall  of  weariness.  Since  the  Hebrew  word 
rendered  '  things '  may  also  mean  '  words,'  the  meaning  of  the 
phrase  is  uncertain.  Many  render  'all  words  are  feeble,'  and 
either  meaning  gives  excellent  sense.  The  reading  of  the  text 
calls  our  attention  to  the  ceaseless  wearying  round  of  the  processes 
of  Nature  which  has  just  been  illustrated,  while  the  other  empha- 
sizes the  fact  that  no  language  or  poet  or  orator  is  competent  to 
express  the  wonder  and  the  sadness  of  it.  The  following  words 
*  man  cannot  utter  it '  seem  rather  to  suggest  that  the  second 
meaning  is  preferable.  The  final  clauses  of  the  verse  imply  that 
neither  sight  nor  hearing  is  equal  to  the  task  laid  upon  it.  The 
words  of  the  Latin  poet  who  spoke  of  one  *  being  wearied  with 
a  glut  of  vision  '  are  a  parallel  case.  Perhaps  the  thought  that 
lies  deeper  still  is  that  not  even  the  complete  story  of  the  ex- 


224  ECCLESIASTES  1.  lo 

lo  he  done :  and  there  is  no  new  thing  under  the  sun.     Is 
there  a  thing  whereof  men  say,  See,  this  is  new  ?  it  hath 


ternal  universe,  were  it  known,  could  possibly  satisfy  the  human 
heart. 

9.  The  writer  now  advances  from  the  world  of  nature  to  the 
world  of  man,  and  for  the  first  time  we  come  across  a  form  of 
expression  that  recurs  frequently  throughout  the  book — Life  holds 
and  can  hold  no  novelty.  See  Dunbar's  short  and  touching  poem 
'  Of  the  Changes  of  Life,'  especially  the  closing  stanza  : 

'  So  nixt  to  syramer,  winter  bene  ; 
Nixt  efter  comfort,  cairis  kene  ; 

Nixt  efter  mj'dnycht,  the  myrthfull  morfow  ; 

Next  after  joy,  ay  cumis  sorrow  : 
So  is  this  warld,  and  ay  hes  bene.' 

Cf.  also  the  famous  lines  in  Macbeth,  v.  5.  11.  24-29. 

10.  See,  this  is  new.  The  thought  is  further  emphasized  bj' 
the  supposition  that  men  will  refuse  to  believe  so  sad  a  statement, 
and  that  the  youth  of  every  generation  will  claim  novelty  for  their 
discovery  ;  but  the  writer  rejoins  that  some  time  in  the  past  the 
most  striking  of  supposed  novelties  has  been  anticipated.  And 
this  general  statement  is  proved  more  or  less  by  present-day  dis- 
coveries. We  who  are  proud  of  our  modern  civilization  are 
continually  discovering  that  many  of  our  most  vaunted  novelties 
were  known  to  the  ancient  world.  Some  years  ago,  for  example, 
at  a  medical  exhibition  in  Rome  were  shown  surgical  instruments 
from  ancient  Etruria  which  compared  well  with  the  latest  pro- 
ductions of  English  and  American  makers,  and  some  of  the  triumphs 
of  Etruscan  dentistry  were  not  far  behind  present-day  work. 
Words  almost  identical  with  those  found  here  are  found  in  Marcus 
Aurelius,  e.  g.  '  They  that  come  after  us  will  see  nothing  new,  and 
they  who  went  before  us  saw  nothing  more  than  we  have  seen ';  and, 
again,  '  All  things  that  come  to  pass  now  have  come  to  pass  before, 
and  will  come  to  pass  hereafter.' — Med.  xi.  i,  vii.  26.  It  is  true 
that  not  only  a  sorrowful  but  a  joyful  and  courageous  conclusion 
can  be  drawn  from  this  doctrine.  Dr.  Moffat  quotes  a  passage 
from  Havelock  Ellis  in  which  this  is  well  stated  :  'The  thing 
that  has  been  is  the  thing  that  will  be  again  ;  if  we  realize  that, 
we  may  avoid  many  of  the  disillusions,  miseries,  and  anxieties  that 
for  ever  accompan}'  the  throes  of  new  birth.  Set  your  shoulder 
joyousl}'  to  the  world's  wheel  ;  you  may  spare  yourself  some  un- 
happiness,  if,  beforehand,  3'ou  slip  the  Book  of  Ecclesiastes  beneath 
your  arm.' 


ECCLESIASTES  1.  11-13  225 

been  already,  in  the  ages  which  were  before  us.     There  n 
is  no  remembrance  of  the  former  generatiofis ;  neither 
shall  there  be  any  remembrance  of  the  latter  gefiera- 
tions  that  are  to  come,  among  those  that  shall  come 
after. 

I  a  the  Preacher  was  king  over  Israel  in  Jerusalem.  12 
And  I  applied  my  heart  to  seek  and  to  search  out  by  13 
wisdom  concerning  all  that  is  done  under  heaven  :  it  is 
*  See  ver.  i. 

11.  There  is  no  remembrance,  &c.  He  throws  forward  into 
the  future  what  he  has  proved  to  be  the  experience  of  the  past, 
and  among  the  most  bitter  of  his  thoughts  is  that  which  leads  him 
to  forecast  a  future  that  holds  no  recollection  of  himself  and  his 
doings.  It  is  a  mood  into  which  he  often  falls,  and  it  is  one  that 
lends  much  bitterness  to  this  type  of  philosophy.  The  stoic  em- 
peror also  falls  into  it  when  he  says  '  posthumous  fame  is  but 
oblivion  ';  and  it  finds  a  familiar  utterance  in  the  words  of  Hamlet, 
soliloquizing  on  the  skull  of  Yorick  : 

'  Imperious  Caesar,  dead  and  turned  to  clay, 
Might  stop  a  hole  to  keep  the  wind  away  : 
Oh,  that  that  earth,  which  kept  the  world  in  awe, 
Should  patch  a  wall  to  expel  the  winter's  flaw ! ' 
i.   12-18.  In  these  verses  are  given  the  experience  of  the  idealist 
king  whose  self-imposed  task  has  been  to  search  out  the  secrets  of 
wisdom,  and  whose  conclusion  is  that  the  wisest  man  cannot  cure 
the  world's  woes,  and  that  the  end  of  all  the  highest  endeavours 
of  human  thought  is  simply  to  increase  the  soul's  burden  of  sorrow. 

12.  See  Introduction,  p.  218.  The  conclusion  of  Christina 
Rossetti's  fine  poem  entitled  'The  Testimony,'  in  which  she 
embodies  so  much  of  the  spirit  of  Ecclesiastes,  may  appropriately 
be  quoted  here  : 

'A  king  dwelt  in  Jerusalem; 
He  was  the  wisest  man  on  earth  ; 
He  had  all  riches  from  his  birth. 
And  pleasures  till  he  tired  of  them ; 
Then,  having  tested  all  things,  he 
Witnessed  that  all  are  vanity.' 

13.  I  applied  my  heart,  This  verse  recurs  several  times 
throughout  the  book,  and  signifies  the  ardour  of  the  writer's  efforts 
to  attain  wisdom. 

under  heaven.     This  is  a  variant  of  his  usual  phrase  'under 
the  sun.' 


226  ECCLESIASTES  1.  i-,-i6 

a  sore  travail  that  God  hath  given  to  the  sons  of  men  to 

14  be  exercised  therewith.     I  have  seen  all  the  works  that 
are  done  under  the  sun  ;  and,  behold,  all  is  vanity  and 

15  ^-a  striving  after  wind.     That  which  is  crooked  cannot 
be  made  straight :  and  ^^  that  which  is  wanting  cannot  be 

16  numbered.     I  communed  with  mine  own  heart,  saying, 

*  Or,  a  feeding  on  wind  (see  Hos.  xii.  i)     Or,  vexation  of  spirit 
and  so  elsewhere. 
^  Heb.  defect. 

a  sore  travail.  This  is  the  first  hint  of  the  thought  that  is 
common  throughout  the  book,  that  God  has  set  men  hard  and  diffi- 
cult tasks,  and  that  in  some  ways  the  Divine  control  of  life  is  by 
no  means  beneficent.  In  many  of  the  moods  of  the  writer  God  is 
recorded  as  a  hard  taskmaster. 

14.  I  have  seen  all  the  -works.  Perhaps  no  sentence  in  the 
book  is  so  truly  pessimistic  as  this  one,  though  many  are  more 
striking.  Surely  nothing  can  be  sadder  than  to  say  that  all  the 
works  of  human  enterprise  are  perfectly  fruitless — that  life,  there- 
fore, both  theoretically  and  practically,  is  a  mockery.  The  words 
are  so  sweeping  and  universal  that  nothing  can  escape  the  judge- 
ment here  expressed.  The  last  words  of  the  verse  constitute  the 
first  occurrence  of  the  phrase  that  is  so  famous  in  the  book,  *  a 
striving  after  wind,'  which  forcibly  suggests  the  purposelessness 
and  ineffectiveness  of  all  man's  enterprises.  The  words  may  also 
be  rendered  *  a  feeding  on  winds'  as  in  Hosea  xii.  i,  and  cf.  also 
Prov.  XV.  14.  The  thought  of  feeding  or  pasturing  is  the  root  idea 
of  the  verb,  and,  therefore,  the  latter  translation  may  be  preferable. 

15.  That  which  is  crooked.  Here  the  pessimistic  mood  is 
applied  to  the  sphere  of  morals,  and  the  writer  declares  that  there 
is  no  making  straight  the  crooked  ways,  or  filling  up  the  hollow 
places  of  life.  At  once  the  reader  is  reminded  of  the  strong  con- 
trast this  affords  to  the  note  of  the  evangelical  prophet,  '  the 
crooked  shall  be  made  straight,  and  the  rough  places  plain  (Isa. 
xl.  4),  though,  of  course,  it  would  not  be  fair  to  suppose  that  any 
reference  to  that  passage  was  in  the  writer's  mind.  His  thought 
here,  however,  displays  his  fatalistic  conception  of  life  and  of  the 
Divine  government.  The  second  illustration,  '  that  which  is 
wanting,'  &c.,  is  not  so  easily  explained.  It  probably  means 
*a  blank  remains  a  blank,'  and  if  an  item  is  lacking  in  an  account 
there  is  no  making  the  sum  correct.  A  very  slight  change  in  the 
original  would  give  the  meaning  '  that  which  lacks  cannot  be  filled 
up,'  which  is,  perhaps,  a  little  more  clear ;  but  the  alteration  is  not 
requisite  and  cannot  be  certain. 


ECCLESIASTES  1.  17—2.  i  227 

Lo,  I  have  gotten  me  great  wisdom  ^  above  all  that  were 

before  me  '•  in  Jerusalem  :  yea,  my  heart  c  hath  had  great 

experience  of  wisdom  and  knowledge.     And  I  applied  17 

my  heart  to  know  wisdom,  and  to  know  madness  and 

folly  :  I  perceived  that  this  also  was  a  striving  after  wind. 

For  in  much  wisdom  is  much  grief:   and  he  that  in-  18 

creaseth  knowledge  increaseth  sorrow. 

I  said  in  mine  heart,  Go  to  now,  I  will  prove  thee  with  2 

*  Or, yea,  more  than  all  ^  Heb.  over. 

<=  Heb.  hath  seen  abundantly. 


16.  in  Jerusalem.  There  is  no  doubt  that  the  better  trans- 
lation is  *  over  Jerusalem,'  but  there  is  no  need  to  look  for  historical 
accuracy  in  the  statement,  and  those  who  would  understand  the 
reference  to  be  to  the  Jebusite  rulers  who  preceded  David  in 
that  stronghold  are  certainly  on  a  wrong  track.  The  words  are 
either  to  be  understood  purely  ideally  or,  as  above  explained,  of 
a  teacher. 

1*7.  to  know  wisdom,  and  to  know  madness  and  folly.  Ac- 
cording to  the  ordinary  reading  of  the  Hebrew  text,  the  author 
now  sets  himself  to  discover  truth  through  the  study  of  contraries. 
He  will  not  be  contented  by  merely  investigating  wisdom.  He 
will  also  make  search  into  the  pathology  of  the  human  mind. 
This  is  very  modern  in  tone,  for  many  of  the  modern  psychological 
discoveries  have  been  made  by  studying  the  aberrations  of  the 
human  mind,  and  in  this  direction,  perhaps,  more  may  be  done  in 
the  future.  According,  however,  to  the  text  of  the  LXX,  all 
reference  to  madness  is  omitted,  and  in  place  of  madness  and  folly 
'  parables  and  science  '  are  read.  A  very  slight  change  in  the 
Hebrew  words  would  give  rise  to  this  altered  translation,  but  it 
is  probably  incorrect. 

18.  in  much  wisdom  is  mucli  gfrief.  This  is  a  cynical,  and 
perhaps  mockingly  cynical,  conclusion  of  the  section,  since,  as 
Wildeboer  points  out,  it  is  equivalent  to  praising  folly,  which 
was  probably  not  the  real  thought  of  the  writer  when  he  was  at 
his  best. 

ii.  i-ii.  The  writer  now  describes  another  mood,  the  epicurean 
one,  and  tells  how  he  spent  money  and  effort  in  the  provision  of 
every  kind  of  luxury,  beauty,  and  adornment,  wealth  and  riches, 
and  every  means  of  pleasure  and  recreation.  He  did  not  withhold 
from  himself  anything  that  might  tempt  the  senses  and  appetites ; 
but  tlic  end  of  it  all  was  once  more  vanity  and  weariness. 

Q    2 


228  ECCLESIASTES  2.  2,  ?, 

mirth;   ^therefore  enjoy  *' pleasure  :   and,   behold,   this 

2  also  was  vanity.      I  said  of  laughter,  It  is  mad  :  and  of 

3  mirth,  What  doeth  it  ?  I  searched  in  mine  heart  how  to 

cheer  my  flesh  with  wine,  mine  heart  yet  c  guiding  7?ie 

with  wisdom,  and  how  to  lay  hold  on  folly,  till  I  might 

*  Or,  and  thou  shall  enjoy  ^  Or,  good 

'^  Or,  holding  its  course 

Dunbar's  poem  Of  the  Warldis  Vanity  has  caught  much  of  the 
spirit  of  this  chapter.     See  the  last  stanza  in  particular  : 

'  Heir  nocht  abydis,  heir  standis  no  thing  stabill, 

For  this  fals  vvarld  ay  flittis  to  and  fro  ; 
Now  day  up-bricht,  now  nycht  als  blak  as  sabill  ; 

Now  eb,   now  flude,  now  freynd,  now  cruell  fo  ; 
Now  glaid,  now  said,  now  weill,  now  in-to  wo  ; 

Now  cleid  in  gold,  dessolvit  now  in  ass; 
So  dois  this  warld  ay  transitorie  go  ; 

Vanitas  Vanitatum,  et  omnia  Vanitas.' 

1.  Go  to  now.  We  cannot  but  be  reminded  of  the  parable  in 
Luke  xii,  and  the  words  there  addressed  by  the  rich  man  to  him- 
self. The  form  of  the  address  here  rather  suggests  the  mocking 
character  of  the  whole  appeal,  and  the  bitterness  of  the  experience 
he  is  about  to  relate. 

2.  langrhter.  Laughter  and  mirth  are  here  personified,  but  it 
is  the  laughter  of  a  shallow  order  ;  cf.  vii.  6  and  Prov.  xiv.  13.  It 
is  with  these  words  that  Miss  Rossetti  begins  her  poem  quoted 
on  i.  12. 

3.  to  cheer  my  flesh  with  x^ine.  The  spirit  of  the  whole 
passage  is  admirably  expressed  in  the  mocking  verse  of  Omar  : 

'  You  know,  my  friends,  with  what  a  brave  carouse 
I  made  a  second  marriage  in  my  house  ; 
Divorced  old  barren  reason  from  my  bed. 
And  took  the  daughter  of  the  vine  to  spouse.' 
Many  verses  of  the  famous  Persian  poet  echo  the  same  sentiment, 
and  it  was  no  uncommon  thought  that,  as  the  Latin  verse  phrases  it, 
truth  was  to  be  found  in  the  wine-cup,  and  many  felt  with  Omar — 

'  I  wonder  often  what  the  vintners  buy 
One  half  so  precious  as  the  stuff  they  sell.' 

mine  heart  yet  guidingr  me.  The  writer  impresses  upon  us 
the  fact  that  he  did  not  permit  himself  to  sink  under  sensual 
pleasures,  but  deliberately  yielded  himself  to  their  delights  for  the 
purpose  of  experimenting  upon  their  results. 


ECCLESIASTES  2.  4-8  229 

see  what  it  was  good  for  the  sons  of  men  that  they  should 
do  under  the  heaven  »  all  the  days  of  their  life.     I  made  4 
me  great  works  ;   I  builded  me  houses ;   I  planted  me 
vineyards ;  I  made  me  gardens  and  parks,  and  I  planted  5 
trees  in  them  of  all  kinds  of  fruit :  I  made  me  pools  of  6 
water,  to  water  therefrom  the  forest  where  trees  were 
reared :   I  bought  menservants  and  maidens,   and  had  7 
servants  born  in  my  house ;  also  I  had  great  possessions 
of  herds  and  flocks,  above  all  that  were  before  me  in 
Jerusalem  :  I  gathered  me  also  silver  and  gold,  and  the  8 
peculiar  treasure  of  kings  and  of  the  provinces  :  I  gat  me 
men  sinrers  and  women  singers,  and  the  delights  of  the 

*  Heb.  the  number  of  the  days  of  their  life. 


4-8.  In  these  verses  the  writer  describes  his  various  buildings 
and  laying  out  of  pleasure  gardens  and  acquiring  of  varied  posses- 
sions. The  commentators  generally  illustrate  from  the  narratives  of 
the  grandeur  of  Solomon's  court  described  in  the  Books  of  Kings 
and  Chronicles,  and  very  probably  the  fame  of  these  lies  behind 
the  descriptions  here  given  ;  but  there  seems  little  use  in  particu- 
larizing them,  since  there  is  no  probability  that  Solomon  himself 
has  anything  to  do  with  this  work.  The  word  rendered  '  provinces  ' 
in  verse  8  is  confined  to  the  later  Hebrew,  and  probably  signifies 
here  that  all  lands  were  laid  under  contribution,  as  in  the  descrip- 
tions of  the  luxurious  courts  of  the  Roman  emperors.  The  latter 
part  of  verse  8  is  the  only  one  that  affords  any  difficulty,  and  the 
men  and  women  singers  therein  mentioned  are  no  doubt  enter- 
tainers who  added  to  the  delights  of  the  feasts  in  the  palace,  and 
the  further  description  '  delights  of  the  sons  of  men  '  is  probably  a 
general  description  for  all  kinds  of  sensual  pleasures,  though  with 
special  reference  to  the  indulgence  of  sensual  desires.  The  clos- 
ing words  rendered  '  concubines  very  many  '  are  the  most  difficult. 
The  word  rendered  ^concubines'  is  really  of  unknown  meaning, 
and  numerous  conjectures  have  been  made  as  to  its  translation.  The 
A.  V,  renders  '  musical  instruments,'  following  Luther.  The  LXX 
has  *  cup-bearers,'  following  an  Aramaic  root  meaning  to  '  pour 
out,'  while  certain  of  the  Hebrew  paraphrases  suggest  *  baths.' 
Some  have  tried  to  find  a  more  general  meaning  in  the  thought  of 
splendour  as  shown  in  heaps  of  treasure,  while,  again,  'chariot'  and 
*  palanquin '  have  been  suggested,  and  even  demons  male  and  female, 


230  ECCLESIASTES  2.  9-1 1 

9  sons  of  men,  ^  concubines  very  many.     So  I  was  great, 
and   increased  more  than  all  that  were  before  me  in 

10  Jerusalem:  also  my  wisdom  ^remained  with  me.  And 
whatsoever  mine  eyes  desired  I  kept  not  from  them  : 
I  withheld  not  my  heart  from  any  joy,  for  my  heart 
rejoiced   because  of  all  my  labour ;  and  this   was   my 

1 1  portion  from  all  my  labour.  Then  I  looked  on  all  the 
works  that  my  hands  had  wrought,  and  on  the  labour 
that  I  had  laboured  to  do  :  and,  behold,  all  was  vanity 
and  a  striving  after  wind,  and  there  was  no  profit  under 
the  sun. 

"^  Or,  musical  instruments,  and  that  of  all  sorts  The  Sept.  and 
Syriac  render,  cupbearers,  male  and  female.  The  meaning  of  the 
Hebrew  is  very  uncertain. 

^  Or,  stood  by  me 

the  latter  word  in  Hebrew  having  a  close  resemblance  to  this  one. 
Another  similar  word  is  the  word  for  *  breast,'  and  that  significance 
has  been  given  to  it  here,  it  being  supposed  to  stand  by  figure  of 
speech  for  woman.  The  most  recent  commentators  adduce  an 
Assyrian  root  which  means  '  love,'  and  render  the  words  '  pearls  of 
the  harem.'  In  some  form  or  other  this  latter  is  the  most  likely 
meaning.  He  had  ransacked  all  lands  for  beautiful  women  where- 
with to  fill  his  palace.  '  Very  many '  is  probably  a  sufficiently  ac- 
curate rendering,  the  idea  being  that  possession  is  piled  upon 
possession,  and  so  a  multitude  is  signified. 

9.  remained.  More  literally,  *  sit  beside  me.'  Here  we  have 
Wisdom  personified  as  if  she  was  a  female  monitress,  and  may 
perhaps  purposely  be  contrasted  with  the  women  of  pleasure  men- 
tioned in  the  previous  verse.  This  personifying  of  Wisdom  is 
common  throughout  the  Wisdom  literature. 

10.  my  portiou.  This  expression  recurs  in  other  passages  of 
the  book,  and  means  more  likely  reward — his  reward,  that  is  to 
say,  was  in  the  very  joy  of  the  search  he  was  engaged  upon. 

A  very  pertinent  and  pathetic  parallel  is  to  be  found  in  the  pages 
of  Oscar  Wilde's  De  Profundis,  where  he  writes  :  '  There  was  no 
pleasure  I  did  not  experience.  I  threw  the  pearl  of  my  life  into 
a  cup  of  wine.  I  went  down  the  primrose  path  to  the  sound  of 
flutes.     I  lived  on  honeycomb.' 

11.  Then  I  looked.  Here  is  apparently  a  sharp  contrast  to  the 
words  he  has  just  used.  The  joy  was  transient,  and  the  end  vanity. 
See  Dr.  Moffatt's  striking  quotation  from  Tainc. 


ECCLESIASTES  2.  12-15  231 

And  I  turned  myself  to  behold  wisdom,  and  madness  12 
and  folly :  for  what  can  the  man  do  that  cometh  ^  after 
the  king  ?    even   that   which   hath   been   already   done. 
Then  I  saw  that  wisdom  excelleth  folly,  as  far  as  light  13 
excelleth  darkness.     The  wise  man's  eyes  are  in  his  head,  14 
and  the  fool  walketh  in  darkness  :  and  yet  I  perceived 
that  one  event  happeneth  to  them  all.     Then  said  I  in  15 

Or,  after  the  king,  even  him  whom  they  made  king  long  ago  ? 
Or,  after  the  king,  in  those  things  which  have  been  already  done? 


12-17.  These  verses  recapitulate  in  large  measure  with 
fuller  illustration  (cf.  i.  1-18).  The  main  thought  that  is  new  is 
the  proclamation  of  the  great  inherent  superiority  of  wisdom  to 
folly,  but  yet  the  end  is  alike  to  both  ;  and  the  practical  conclusion 
is  that  life  is  cruel  and  mocking. 

12.  what  can  the  man  do,  &c.  Siegfried  places  the  second 
half  of  this  verse  immediately  after  verse  11,  to  which,  it  must  be 
confessed,  it  forms  a  very  appropriate  conclusion.  If  the  king  has 
failed  in  finding  real  satisfaction  out  of  a  life  of  pleasure — the  king 
who  has  had  such  unique  opportunities  of  crowding  his  life  with 
every  possibility  of  gratification — how  can  any  lesser  man  hope  to 
succeed  where  he  has  failed  ?  Further  than  the  position  of  the  words, 
however,  there  is  a  question  about  their  meaning.  The  LXX  reads  a 
different  text,  and  translates,  '  What  man  will  follow  after  counsel 
in  whatsoever  things  they  wrote  it  '—which  certainly  seems  unin- 
telligible, while  the  Vulgate  renders,  '  What  is  man  that  he  should 
follow  the  King  his  Maker  ? '  understanding  the  reference  of  God  ; 
but  this  is  also  impossible.  Many,  however,  render  the  words 
'  What  can  the  man  do  who  comes  after  the  king  whom  they  made 
long  agol '  making  the  sentence  refer  definitely  to  Solomon  ;  or 
otherwise,  '  What  can  the  man  do  that  comes  after  the  king  in  those 
things  which  have  been  already  done?'  Either  the  rendering  of  the 
text  or  the  last  of  the  variations  given  seems  to  be  the  most  probable. 

14.  The  wise  man's  eyes  are  in  his  head.  Cf.  the  saying  of 
Jesus,  Matt.  vi.  23  :  '  If,  therefore,  the  light  that  is  in  them  be  dark- 
ness, how  great  is  the  darkness !  '  and  Miss  Rossetti's  poem  : 

'The  one  inheritance,  which  best 
And  worst  alike  shall  find  and  share : 
The  wicked  cease  from  troubling  there, 
And  there  the  weary  are  at  rest ; 
There  all  the  wisdom  of  the  wise 
Is  vanity  of  vanities.' 


232  ECCLESIASTES  2.  16-21 

my  heart,  As  it  happeneth  to  the  fool,  so  will  it  happen 
even  to  me ;  and  why  was  I  then  more  wise  ?  Then  I 

16  said  in  my  heart,  that  this  also  was  vanity.  For  of  the 
wise  man,  even  as  of  the  fool,  there  is  no  remembrance 
for  ever ;  seeing  that  in  the  days  to  come  all  will  have 
been  already  forgotten.     And  how  doth  the  wise  man 

1 7  die  even  as  the  fool !  So  I  hated  life ;  because  the  work 
that  is  wrought  under  the  sun  was  grievous  unto  me :  for 
all  is  vanity  and  a  striving  after  wind. 

18  And  I  hated  all  my  labour  wherein  I  laboured  under 
the  sun  :  seeing  that  I  must  leave  it  unto  the  man  that 

19  shall  be  after  me.  And  who  knoweth  whether  he  shall 
be  a  wise  man  or  a  fool  ?  yet  shall  he  have  rule  over  all 
my  labour  wherein  I  have  laboured,  and  wherein  I  have 
shewed  wisdom  under   the  sun.     This  also  is   vanity. 

20  Therefore  I  turned  about  to  cause  my  heart  to  despair 
concerning  all  the  labour  wherein  I  had  laboured  under 

21  the  sun.    For  there  is  a  man  whose  labour  is  with  wisdom, 

15.  more  wise.  These  words  signify,  'Why  should  I  attempt 
to  be  too  wise  ? '  and  have  the  cynical  meaning  that  even  excess  of 
wisdom  is  folly,  and  the  labour  involved  not  worth  while. 

16.  wise  man  die  even  as  the  fool.  This  is  another  proof  that 
the  writer  had  no  confident  hope  in  immortality,  and  that  the  end 
of  all  men  was  to  him  alike  dark  and  sad. 

17.  So  I  hated  life.  These  words  are  a  strong  expression  of  the 
writer's  feeling  towards  life's  mysteries  and  its  baffling  contradic- 
tions, and  mark  him  out  as,  for  the  time  being  at  least,  a  pessimist. 

18-23.  The  writer  here  expresses  for  the  first  time  a  thought 
that  recurs  several  times  later  in  the  book,  namely,  that  all  his 
efforts  may  be  destroyed  by  the  folly  of  his  successor  ;  and  this  fate 
turns  all  the  wise  man's  best  efforts  to  a  cup  of  bitterness. 

18.  seeing-  that  I  must  leave  it.  The  first  saddening  thought 
is  that  those  things  in  which  he  takes  most  interest  must  very  soon 
be  left — an  idea  that  has  embittered  the  lives  of  many  great  and 
rich  men  (see  the  instances  given  by  Plumptre  on  this  verse). 

20.  I  turned  about  to  cause  to  .  . .  despair.  This  is  a  Hebrew 
expression  which  apparently  has  the  simple  meaning,  '  I  began  to 
despair.' 


ECCLESIASTES  2.  22-24  233 

and  with  knowledge^  and  with  ^  skilfulness  ;  yet  to  a  man 
that  hath  not  laboured  therein  shall  he  ^  leave  it  for  his 
portion.     This  also  is  vanity  and  a  great  evil.     For  what  22 
hath  a  man  of  all  his  labour,  and  of  the  ^  striving  of  his 
heart,  wherein  he  laboureth  under  the  sun?  For  all  his  23 
days  are  h^^  sorrows,  and  his  travail  is  grief;  yea,  even 
in  the  night  his  heart  taketh  no  rest.    This  also  is  vanity. 
There  is  nothing  better  for  a  man  ^/lan  that  he  should  24 
*  Or,  success  ^  Heb.  give.  '^  Or,  vexation 

21.  Tor  there  is.  This  should  probably  be  rendered,  as  a 
hypothetical  sentence,  '  If  there  is  a  man,'  &c. 

skilfulness.  This  word  signifies  tlie  cuteness  that  brings 
with  it  material  success,  and  the  close  of  the  verse  reverts  to  the 
galling  thought  that  all  his  riches  may  become  the  portion  of  a  man 
who  does  not  value  them  because  he  has  not  toiled  for  them. 

24-26.  The  meaning  of  this  short  section  is  not  quite  clear,  be- 
cause the  Hebrew  is  uncertain  ;  but,  on  the  interpretation  taken  in 
the  notes,  the  general  thought  is  that  all  enjoyment  depends  ulti- 
mately upon  God,  who  gives  good  gifts  to  the  righteous,  but  strips 
the  sinner  of  his  possessions  in  order  that  the  righteous  may  be 
enriched  by  them — forming  thus  an  illustration  of  the  law  laid  down 
by  Christ,  '  And  to  every  one  that  hath  shall  be  given,  and  he  shall 
have  abundance  :  but  from  him  that  hath  not,  even  that  which  he 
hath  shall  be  taken  away.' 

24.  There  is  nothing  better.  This  translation  depends  upon 
a  correction  of  the  Hebrew  which  is  accepted  by  almost  every 
editor.  The  words  as  they  stand  in  the  received  text  would  mean 
'there  is  no  good  in  a  man's  eating  and  drinking';  but  this  is  contrary 
to  the  thought  of  the  context.  The  R.V.  translation  probably 
represents  the  meaning  of  the  corrected  text  as  well  as  anything. 
It  does  not  seem  possible  to  interpret  the  words  as  Plumptre  does 
(with  many  beautiful  and  appropriate  illustrations)  of  the  simple 
life,  because  there  is  no  sufficient  evidence  that  the  writer  here 
confines  his  thought  to  the  mere  necessities  of  existence,  but  that 
he  is  praising  all  the  enjoyment  that  can  be  got  out  of  life .'     The 

'  Cf.  Dunbar's  lines  : 

'  Man,  pleiss  thy  makar  and  be  mirry, 
And  sett  not  by  this  warld  a  chirry.' 
And  also  Henry  VII I's  song  : 

'  Then  who  can  say 
But  mirth  and  play 
I:,  best  of  all  ? ' 


234  ECCLESIASTES  2.  25—8.  i 

eat  and  drink,  and  make  his  soul  enjoy  good  in  his  labour. 

25  This  also  I  saw,  that  it  is  from  the  hand  of  God.  For 
who  can  eat,  or  who  can  ^  have  enjoyment,  ^  more  than 

26  I  ?  For  to  the  man  that  pleaseth  him  God  giveth  wisdom, 
and  knowledge,  and  joy :  but  to  the  sinner  he  giveth  travail, 
to  gather  and  to  heap  up,  that  he  may  give  to  him  that 
pleaseth  God.  This  also  is  vanity  and  a  striving  after 
wind. 

3      To  every  thing  there  is  a  season,  and  a  time  to  every 

*  Or,  hasten  thereto 

^  According  to  some  ancient  authorities,  apart  from  him. 


statement  with  which  the  verse  closes  is  regarded  by  many  as  a 
pious  note  of  a  later  editor,  and  it  certainly  does  not  seem  quite 
appropriate  to  the  prevalent  mood  of  the  writer,  and  is  in  particular 
out  of  accord  with  the  close  of  verse  26. 

25.  In  this  verse  there  are  two  or  three  expressions  that  are  diffi- 
cult in  Hebrew,  and  have  been  altered  in  the  older  versions,  which 
latter  are  generally  followed  by  modern  editors.  The  most  impor- 
tant are  the  words  '  more  than  I.'  If  this  is  retained  then  the  verse 
constitutes  a  boastful  utterance  of  the  writer  that  no  one  can  ever 
know  more  of  life's  pleasures  than  he.  Thus  to  understand  the 
verse  almost  necessitates  the  further  conclusion  that  the  pious 
reflections  of  verses  24  and  26  are  not  from  the  same  hand.  Perhaps 
for  this  reason  the  words  have  been  altered  to  read  'without  him,' 
meaning  that  no  pleasure  in  life  is  possible  unless  God  sanctions 
it.  Further,  the  words  rendered  '  have  enjoyment'  may  also  mean 
'hasten.'  If  the  latter  meaning  is  taken,  it  must  refer  to  the  eager 
pursuit  of  pleasure.  The  LXX  renders  it  '  drink,'  but  this  seems 
to  have  arisen  from  a  mistake  as  to  the  significance  of  the  original 
word. 

26.  This  verse,  indicating  the  nature  of  the  Divine  government 
according  to  the  thought  of  the  pious  Israelite,  is  out  of  harmony 
with  the  context,  unless  we  are  to  suppose  it  to  be  a  mocking 
statement  of  that  judgement.  It  is  scarcely  probable  that  the  writer 
would  go  so  far,  and  it  is  easier  to  suppose  that  another  hand  has 
been  here  at  work  (for  the  idea  conveyed,  cf.  Job  xxvii.  16,  17, 
and  Prov.  xiii.  22). 

iii.  1-15.  This  section  may  be  called  the  Praise  of  Opportunism. 
It  begins  with  the  well-known  list  of  times  and  seasons,  and  then 
proceeds  to  say  that  while  God  has  thus  set  limits  to  all  life,  He  has 


ECCLESIASTES  3.  2-5  235 

a  purpose  under  the  heaven  :  a  time  to  be  born,  and  a  2 
time  to  die ;  a  time  to  plant,  and  a  time  to  pluck  up  that 
which  is  planted  ;  a  time  to  kill,  and  a  time  to  heal ;  a  3 
time  to  break  down,  and  a  time  to  build  up ;  a  time  to  4 
weep,  and  a  time  to  laugh ;  a  time  to  mourn,  and  a  time 
to  dance ;  a  time  to  cast  away  stones,  and  a  time  to  5 

*  Or,  matter 

placed  an  unsatisfied  longing  in  the  hearts  of  men  which  the 
regularity  of  the  world  seems  to  mock.  The  perfection  of  God's 
work  renders  human  tasks  poor  by  contrast,  and  yet  by  their 
very  nature  men  are  constrained  to  attempt  them. 

1.  a  season  and  a  time.  In  strictness  these  words  would  be 
better  reversed,  seeing  that  in  English  'season'  is  more  particular 
than  'time,'  and  refers  more  accurately  to  a  definite  period.  Purpose 
might  be  better  rendered  ^  business.'  There  are  some  editors  who 
understand  the  reference  to  be  not  so  much  to  the  appointed  seasons 
for  the  events  named  as  to  the  transiency  of  all  the  experiences 
of  human  life  :  thus  Haupt  translates,  '  All  lasts  but  a  while,  and 
transient  is  everything  under  the  sky'  ;  but  the  whole  form  of  the 
passage  and  the  lesson  drawn  from  it  seems  against  this  idea.  In 
the  original  manuscripts  the  contrasted  words  form  two  separate 
lists,  and  are  in  that  way  more  clear  and  emphatic.  Similar  '  tables 
of  contrast '  were  known  to  the  Greeks.  The  whole  teaching  of 
the  section  is  summed  up  in  the  well-known  passage  of  Julius 
Caesar : 

'There  is  a  tide  in  the  affairs  of  men 
Which,  taken  at  the  flood,  leads  on  to  fortune  ; 
Omitted,  all  the  remnant  of  their  lives 
Is  bound  in  shallows  and  in  miseries.' 

Popular  proverbs  have  also  enshrined  the  same  teaching,  as,  for 
example,  *  The  mill  cannot  grind  with  the  water  that  is  past.' 

2.  pluck  np.  It  has  been  suggested  that,  as  this  word  is  an  un- 
common one,  and  is  elsewhere  used  figuratively  of  the  destruction 
of  cities,  the  figurative  and  not  the  natural  sense  is  the  one  here. 
But  inasmuch  as  all  the  other  sets  of  words  in  the  list  are  obviously 
to  be  taken  in  their  natural  sense,  this  is  likely  to  be  so  understood 
also. 

3.  Cf.  Jer.  i.  lo,  and,  as  Plumptre  does  by  way  of  illustration, 
Gal.  ii.  18  and  2  Kings  v.  26. 

4.  We  are  naturally  reminded  here  of  our  Lord's  contrast 
between  Himself  and  John  the  Baptist  (see  Matt.  ii.  16-19). 

5.  to  cast  away  stones.  This  would,  perhaps,  be  better  rendered 


236  ECCLESIASTES  3.  6-11 

gather  stones  together ;  a  time  to  embrace,  and  a  time  to 

6  refrain  from  embracing ;  a  time  to  seek,  and  a  time  to 

7  lose ;  a  time  to  keep,  and  a  time  to  cast  away ;  a  time  to 
rend,  and  a  time  to  sew ;  a  time  to  keep  silence,  and  a 

8  time  to  speak ;  a  time  to  love,  and  a  time  to  hate ;  a  time 

9  for  war,  and  a  time  for  peace.     What  profit  hath  he  that 
10  worketh  in  that  wherein  he  laboureth?  I  have  seen  the 

travail  which  God  hath  given  to  the  sons  of  men  to  be 

£1  exercised  therewith.     He  hath  made  every  thing  beautiful 

in  its  time :  also  he  hath  set  ^  the  world  in  their  heart, 

*  Or,  eternity 

'  scatter,'  and  may  refer  to  the  practice  described  in  2  Kings  iii. 
19,  25,  of  destroying  the  fertile  fields  of  an  enemy  by  putting 
stones  over  them.  In  this  case  the  reverse  process  might  refer  to 
the  clearing  of  ground  for  the  purpose  of  planting  in  it. 

a  time  to  refrain.  This  may  refer  to  times  of  distress  in  war  or 
other  public  calamity,  or  to  some  occasion  of  solemn  fasting  (cf. 
Joel  ii.  16  and  i  Cor.  vii.  29-31).  The  latter  passage  almost 
suggests  that  Paul  had  these  verses  in  mind. 

6.  This  verse  finds  excellent  illustration  in  our  Lord's  famous 
paradox,  '  Whosoever  will  lose  his  life  shall  find  it,'  as  well  as  in 
the  parable  of  the  merchantman  seeking  a  goodly  pearl,  Matt.  xiii. 
45,  46. 

8.  a  time  for  war.  This  alteration  in  form  corresponds  to  the 
original,  where  also  the  infinitive  is  changed  to  a  noun,  probably 
as  marking  the  conclusion  of  the  series. 

9.  What  profit.  The  result  of  the  long  enumeration  is  to  suggest 
that  man  is  baffled  by  the  very  sense  of  the  fitness  of  things  and 
his  own  inability  to  seize  the  proper  moment. 

11.  every  thing-  beautiful.  This  reminds  us  of  the  words  in 
Gen.  xxxi,  *  And  God  saw  everything  that  he  had  made,  and  behold, 
it  was  very  good.'  Siegfried  refers  appropriately  to  the  Hebrew 
fragment  of  Ecclesiasticus  given  in  the  Expositor,  5th  series,  vol.  iv, 
p.  8,  which  is  a  variation  of  the  text  in  chap,  xxxix  of  that  book. 
One  verse  in  particular  may  be  quoted,  '■  None  may  say  this  is  bad  ; 
what  is  it  ?  for  everything  is  good  in  its  season.' 

the  world.  The  word  in  the  original  is  that  which  is  generally 
translated  '  for  ever,'  and  signifies  *  eternity.'  Some  have  taken  it, 
however,  to  mean  '  the  hidden  thing,'  and  would  render  'obscurity' 
here,  as  if  God  had  put  a  veil  upon  men's  hearts  so  that  they 
could  not  read  the  riddle  of  life.  By  a  slight  change  in  the  original 


ECCLESIASTES  3.  12-15  237 

yet  so  that  man  cannot  find  out  the  work  that  God  hath 
done  from  the  beginning  even  to  the  end.     I  know  that  12 
there  is  nothing  better  for  them,  than  to  rejoice,  and  ^  to 
do  good  so  long  as  they  live.     And  also  that  every  man  13 
should  eat  and  drink,  and  enjoy  good  in  all  his  labour,  is 
the  gift  of  God.     I  know  that,  whatsoever  God  doeth,  it  14 
shall  be  for  ever  :  nothing  can  be  put  to  it,  nor  any  thing 
taken  from  it :  and  God  hath  done  it,  that  men  should 
fear  before  him.     l>That  which  is  hath  been  already;  15 

*  Or,  to  get  good  ^  Or,  That  which  hath  been  is  now 


some  have  understood  '  wisdom,'  but  this  is  improbable.  Again, 
it  has  been  suggested  that  we  are  to  understand  the  translation 
*  age'  to  signify  that  the  heart  of  man  is  a  kind  of  mirror  of  all  the 
changing  fashions  of  life.  This  idea  seems  to  belong  to  a  later  time, 
and  we  do  better  to  rest  on  the  first  translation,  '  eternity,'  and  to 
understand  it  as  referring  to  the  mystery  of  longings  after  a  life 
greater  and  fuller  than  any  the  world  holds,  which  is  the  strength 
while  it  is  also  the  sorrow  of  human  life.  To  the  writer  this  does 
not  constitute  a  witness  for  a  higher  life  beyond  the  present,  but 
only  an  added  burden  in  an  existence  that  is  already  overweighted 
with  problems.  For  the  fact  of  the  presence  of  these  longings  in 
the  human  heart  is  simply  to  baffle  it,  so  that  '  man  cannot  find 
out  the  work  that  God  hath  done  from  the  beginning  even  to 
the  end.' 

12.  to  do  good.  There  is  not  sufficient  evidence  that  the  Hebrew 
phrase  ever  bore  this  ethical  significance,  and  it  is  more  probable 
that  it  simply  means  '  to  enjoy  themselves' ;  so  that  the  whole  verse 
echoes  in  thought  ii.  24. 

13.  the  gift  of  God.  By  the  addition  ofthese  words  the  epicu- 
rean turn  of  the  passage  is  lifted  into  a  somewhat  higher  realm 
by  this  statement  that  God  is  the  source  of  all  our  pleasures ;  but 
in  the  opinion  of  many  editors  both  this  and  the  next  verse  are 
from  the  hand  of  the  more  orthodox  reviser  of  the  bock. 

14.  God  hath  done  it.  Here  the  changelessness  of  the  Divine 
purpose  and  the  perfection  of  the  Divine  work  are  made  the  ground 
of  men's  trust  in  Him.  It  is  a  profoundly  religious  idea,  and  one 
that  is  familiar  to  the  writers  of  the  later  Judaism,  but  whether  it 
is  appropriate  to  the  dominant  mood  of  this  book  may  be  questioned. 
One  is  reminded  of  the  profound  saying  of  Amiel,  '  All  is  well,  my 
God  surrounds  me.' 


238  ECCLESIASTES  3.  16-19 

and  that  which  is  to  be  hath  already  been  :  and  God 
seeketh  again  that  which  is  "  passed  away. 

16  And  moreover  I  saw  under  the  sun,  in  the  place  of 
judgement,  that  wickedness  was  there ;  and  in  the  place 

17  of  righteousness,  that  wickedness  was  there.  I  said  in 
mine  heart,  God  shall  judge  the  righteous  and  the  wicked  : 
for  there  is  a  time  there  for  every  ^  purpose  and  for  every 

18  work,  c  I  said  in  mine  heart.  It  is  because  of  the  sons 
of  men,  that  God  may  prove  them,  and  that  they  may 

19  see  that  they  themselves  are  but  as  beasts.  For  ^  that 
which  befalleth  the  sons  of  men  befalleth  beasts ;  even 

*  Heb.  driven  away.  '^  Or,  matter 

'^  Or,  /  said  in  mine  heart  concerning  the  sons  of  men^  It  is  that 
God  &c. 

^  Or,  the  sons  of  men  are  a  chance,  and  the  beasts  are  a  chance, 
and  one  &c. 

15.  is  passed  away.  God  brings  back  again  that  which  to  all 
seeming  has  vanished,  and,  so  the  writer  hints,  the  endless  round 
begins  again.  There  is  no  real  end,  whatever  appearances  may 
suggest.  Several  of  the  old  versions,  followed  by  some  modern 
editors,  read  '  persecuted.'  The  words  would  then  mean  that  God 
protects  the  persecuted.  This  is  in  itself  a  possible  rendering,  but  it 
does  not  seem  at  all  appropriate  to  the  context. 

16-22.  This  section  more  frankly  than  before,  and  without  any 
gloss  from  more  orthodox  hands,  states  an  epicurean  doctrine. 
The  fresh  points  of  the  argument  are  drawn  from  the  writer's 
noticing  the  frequent  perversion  of  justice,  and  this,  he  thinks,  is 
the  outcome  of  the  Divine  mockery  of  human  attempts  at  wise  and 
righteous  conduct. 

17.  for  there  is  a  time.  By  a  very  slight  alteration  in  the 
Hebrew  this  can  be  rendered,  '  for  He  has  appointed  a  time,'  and 
this  may  very  probably  be  the  real  sense. 

18.  because  of  the  sons  of  men.  These  words  should  probably 
be  closely  connected  with  the  preceding  ones,  thus,  '  I  said  in  mine 
heart  concerning  the  sons  of  men.'  The  obvious  meaning  of  the 
words  is  that  man  and  beast  are  so  absolutely  under  the  Divine 
government  that  no  distinctions  can  be  made  between  them  ;  and 
apparently  the  purpose  is  to  humble  the  pride  of  human  wisdom. 

19.  that  which  befalleth.  The  rendering  of  the  margin  more 
accurately  represents  the  meaning  of  the  original,  namely,  'the 
sons  of  men  are  a  chance,'  &c. ;  but  by  the  slightest  change  the 


ECCLESIASTES  3.  20,  21  239 

one  thing  befalleth  them  :  as  the  one  dieth,  so  dieth  the 
other ;  yea,  they  have  all  one  *  breath  ;  and  man  hath  no 
pre-eminence  above  the  beasts  :  for  all  is  vanity.  All  go 
unto  one  place ;  all  are  of  the  dust,  and  all  turn  to  dust 
again.  Who  knoweth  the  spirit  ^  of  man  c  whether  it 
goeth  upward,  and  the  spirit  of  the  beast  ^  whether  it 
*  Or,  spirit        ^  Heb.  of  the  sons  of  men.         ^  Or,  that  goeth 


ordinary  Hebrew  text  makes  it  read  '  the  lot  of  men  is  the  same 
as  that  of  the  beasts,  &c.,'  that  is  to  say,  it  is  not  quite  so  hopelessl}' 
fatalistic  as  the  undoubtedly  correct  reading  makes  it.  Plumptre 
quotes  well  a  saying  of  Solon  given  by  Herodotus  :  '  Man  is  alto- 
gether a  chance.' 

as  the  one  dieth.  We  may  compare  the  thought  of  Ps.  xlix.  12 
and  20,  where  we  are  told  that  man  is  '■  like  the  beasts  that  perish,' 
only  that  in  these  passages  it  is  the  man  who  lacks  understanding 
that  is  so  spoken  of ;  that  is,  the  lot  of  the  righteous  is  contrasted 
with  the  lot  of  the  sinner,  and  it  is  only  the  latter  who  has  such  a 
hopeless  outlook.  Here  the  writer  seems  to  have  no  gleam  of  the 
hope  of  immortality,  or  he  may  be,  as  some  think,  uttering  a 
protest  against  the  argument  for  immortality  which  at  his  time 
was  becoming  a  prominent  doctrine  amongst  Jewish  thinkers,  and 
at  a  later  period  was  one  of  the  most  pronounced  tenets  of  the 
Pharisees. 

they  have  all  one  breath.  This  seems  to  refer  to  the  words 
in  Gen.  ii.  7,  and  may  be  taken  as  an  indignant  protest  against  the 
theory  there  stated  that  the  breath  of  life  bestowed  upon  man  was 
something  different  in  character  from  that  which  the  animal  world 
enjoyed. 

20.  Cf.  i.  4  and  note,  and  also  Omar : 

'  Ah  !  make  the  most  of  what  we  yet  may  spend, 
Before  we  too  into  the  Dust  descend ; 

Dust  into  Dust,  and  under  Dust  to  lie, 
Sans  Wine,  sans  Song,  sans  Singer,  and  sans  End.' 

21.  Who  knoweth,  &c.  In  this  verse  the  writer  professes  an 
absolute  agnosticism  as  to  the  fate  of  the  human  spirit.  He  cannot 
utter  any  definite  decision  as  to  whether  it  has  any  advantage  over 
that  of  the  beast  or  not.  His  standpoint  is  not  absolutely  that  of 
the  Sadducees,  but  it  comes  very  near  to  it.  His  despair  is  not 
quite  so  dark  as  that  of  the  Persian  poet  who  writes  : 

'  A  Muezzin  from  the  towers  of  darkness  cries 
"  Fools,  your  reward  is  neither  Here  nor  There  1 " ' 


240  ECCLESIASTES  3.  22—4.  3 

22  goeth  downward  to  the  earth?  Wherefore  I  saw  that 
there  is  nothing  better,  than  that  a  man  should  rejoice 
in  his  works ;  for  that  is  his  portion  :  for  who  shall  bring 
him  back  to  see  what  shall  be  after  him  ? 

4  Then  I  returned  and  saw  all  the  oppressions  that  are 
done  under  the  sun :  and  behold,  the  tears  of  such  as 
were  oppressed,  and  they  had  no  comforter  ;  and  on  the 
side  of  their  oppressors  there  was  power,  but  they  had 

2  no  comforter.  Wherefore  I  praised  the  dead  which  are 
already  dead  more  than  the  living  which  are  yet  alive ; 

3  yea,  ^  better  than  them  both  did  I  esteem  him  which  hath 

*  Or,  better  than  they  both  is  he  which  tfc. 


22.  Cf.  verse  13  above.  Siegfried  thinks  that  this  verse  pro- 
ceeds from  the  more  optimistic  epicurean  writer  who  has  added 
occasional  notes  in  the  book.  This  conclusion  is  not  necessary, 
however,  and  we  can  feel  that  the  words  express  the  best  practical 
result  that  the  somewhat  dreary  philosophy  of  the  writer  permits, 
and  that  anyhow  he  takes  a  higher  ground  than  many  of  his  brother 
epicureans. 

iv.  1.  They  had  no  comforter.  These  words,  it  will  be  noticed, 
are  repeated  twice  in  the  verse,  first  with  reference  to  the 
oppressed,  and  secondly  to  their  oppressors.  In  the  second  case 
the  word  may  probably  mean  '  avenger,'  as  other  forms  of  the 
verb  in  the  original  have  that  meaning,  and  there  may  either  be 
a  slight  mistake  in  the  word,  or  this  form  may  have  borne  the 
meaning,  though  we  have  no  other  evidence  of  it.  The  whole 
circumstances  revealed  by  the  verse  are  those  of  a  society  where 
tyranny  prevailed,  and  are  probably  more  true  of  the  Greek  period 
of  Jewish  history  than  of  any  other. 

2.  Wherefore  I  praised  the  dead.  Cf.  for  the  thought  of  this 
verse  and  the  next  Job  iii.  11-26.  The  writer  feels  that  many 
have  been  happy  in  the  moment  of  their  death  who  have  not  lived 
to  see  the  miseries  that  distress  him. 

3.  Better  than  them  both.  This  idea  is  also  found  in  the 
above  passage  in  Job,  as  also  in  vi.  3  below,  and  is  memorably  ex- 
pressed, in  a  famous  chorus,  by  Sophocles  : 

*■  Never  to  be  at  all 
Excels  all  fame  ; 


ECCLESIASTES  4.  4-6  241 

not  yet  been,  who  hath  not  seen  the  evil  work  that  is 
done  under  the  sun. 

Then  I  saw  all  labour  and  every  ^  skilful  work,  that  4 
^  for  this  a  man  is  envied  of  his  neighbour.     This  also  is 
vanity  and  a  striving  after  wind.     The  fool  foldeth  his  5 
hands  together,  and  eateth  his  own  flesh.     Better  is  an  6 
handful  c  with  quietness,  than  two  handfuls  ^  with  labour 
and  striving  after  wind. 

*  Or,  successful 
^  Or,  it  Cometh  of  a  man^s  rivalry  with  his  neighbour  '^  Or,  of 

Quickly,  next  best,  to  pass 
From  whence  we  came.'  Oeci.   Col.   1,225. 

The  thought  of  the  verse  probably  reverts  back  to  that  of  iii.  21. 

4.  This  verse  is  more  clearly  understood  if  the  marginal  ren- 
dering is  taken.  We  might  then  render  it,  '  Then  I  saw  the  end 
of  all  toil  and  of  every  successful  work,  that  it  cometh  of  a  man's 
rivalry  with  his  neighbour.'  It  is  curious  to  find  how  ver}'  modern 
this  conception  is.  It  would  make  a  splendid  motto  for  a  Socialist 
address  against  the  evils  of  competition. 

5.  The  fool  foldeth  his  hands.  The  thought  here  seems  to 
be  that  if  the  eager  strife  of  competition  is  vanity,  equally  bad  is 
laziness.  Some  think  that  the  verse  may  represent  a  current 
proverb.  The  most  difficult  words  to  interpret  are  the  closing 
ones,  'eateth  his  own  flesh.'  Some  understand  it  of  securing  his 
own  meals,  and  that  thus  the  idea  is  that  even  the  lazy  man 
manages  somehow  to  get  enough  to  eat,  and  so  is  as  well  off  as 
the  hard  worker,  and  has  not  to  suffer  the  penalties  that  attach  to 
the  strenuous  life.  But  it  seems  better  to  understand  the  words 
of  self-destruction.  The  lazy  man  starves  himself,  and  comes  to 
an  untimely  end.  The  best  illustrations  of  the  use  of  the  phrase 
are  to  be  found  in  Micah  iii.  3  and  Isa.  xlix.  26,  rather  than  in  the 
somewhat  cannibalistic  references  that  are  frequently  given  to 
illustrate  it,  such  as  Isa.  ix.  20,  &c. 

6.  This  verse  seems  to  strike  the  mean  between  the  two  former 
ones,  and  to  suggest  that  the  wisest  lot  is  that  of  the  man  who  is 
content  with  little  and  does  not  expose  himself  to  the  rivalries  of 
the  eager  world.  The  first  word  rendered  '  handful '  really  sig- 
nifies the  hollow  of  the  open  hand,  while  the  second  signifies  the 
grasped  and  closed  fist.  It  seems,  therefore,  that  the  writer  means 
that  it  is  better  to  rest  satisfied  with  what  is  gently  placed  into  the 
outstretched  hand  than  eagerly  to  grasp  with  both  hands  that  for 
which  one  has  to  struggle.     If,  however,  we  translate  '  of  instead 

R 


242  ECCLESIASTES  4.  7-12 

,  8  Then  I  returned  and  saw  vanity  under  the  sun.  There 
is  one  that  is  alone,  and  he  hath  not  a  second ;  yea,  he 
hath  neither  son  nor  brother ;  yet  is  there  no  end  of  all 
his  labour,  neither  are  his  eyes  satisfied  with  riches.  For 
whom  then,  saith  he^  do  I  labour,  and  deprive  my  soul 
of  good  ?  This  also  is  vanity,  yea,  it  is  a  sore  travail. 
9  Two  are  better  than  one  ;  because  they  have  a  good 

10  reward  for  their  labour.  For  if  they  fall,  the  one  will  lift 
up  his  fellow :  but  woe  to  him  that  is  alone  when  he 

11  falleth,  and  hath  not  another  to  lift  him  up.  Again,  if 
two  lie  together,  then  they  have  warmth :  but  how  can 

12  one  be  warm  alone}  And  if  a  man  prevail  against  him 
that  is  alone,  two  shall  withstand  him;  and  a  threefold 
cord  is  not  quickly  broken. 

of '  with,'  in  both  clauses,  the  meaning  is  somewhat  different,  but 
this  rendering  is  not  so  probable. 

8.  This  is  a  most  dramatic  and  almost  pathetic  description  of 
a  lonely  miser,  who  is  never  satisfied  with  the  amount  he  amasses, 
and  yet  feels  (cf.  ii.  18,  19)  the  bitterness  of  not  knowing  who  is 
to  be  his  heir,  and  what  use  will  be  made  of  the  property  which 
has  cost  so  much  to  win. 

9-12.  These  verses  constitute  a  short  section  on  the  advantages 
of  partnership,  or,  as  generally  taken,  on  the  benefits  of  friendship. 
It  is  not  clear  that  the  higher  relations  of  friendship  are  necessarily 
implied.  The  writer  seems  rather  to  look  to  the  gains  derivable 
from  concerted  action,  but  it  may  without  much  difficulty  be  ap- 
plied as  a  parable  of  friendship.  Plumptre's  commentary  should 
be  consulted  on  this  passage  for  the  fine  selection  of  literary 
illustrations,  and  the  student  should  not  omit  Bacon's  essay  on 
'  Friendship.*  The  illustrations  in  verses  10,  11,  and  12  are  probably 
taken  from  the  exigencies  of  Oriental  travel,  namely,  the  dangers 
of  slipping  on  bad  roads,  of  having  at  night  as  covering  only  the 
cloak  worn  during  the  day,  and  of  perils  at  the  hand  of  robbers. 

12.  A  threefold  cord.  The  sudden  advance  from  two  to 
three  at  the  close  of  this  v»rse  is  probably  nothing  more  than  an 
emphatic  conclusion  of  the  section,  or  it  may  be  parallel  to  the 
numerical  proverb  such  as  those  found  in  Prov.  xxx.  It  consti- 
tutes a  kind  of  a  fortiori  argument.  The  fanciful  interpretations 
that  have  been  given  to  the  words  have,  of  course,  no  foundation 
in  the  meaning  of  the  passage. 


ECCLESIASTES  4.  13—5.  i  243 

Better  is  a  poor  and  wise  youth  than  an  old  and  foolish  13 
king,  who  knoweth  not  how  to  receive  admonition  any 
more.     For  out  of  prison  he  came  forth  to  be  king  ;  a  yea,  14 
even  in  his  kingdom  he  was  born  poor.     I  saw  all  the  15 
living  which  walk  under  the  sun,  that  they  were  wath  the 
youth,  the  second,  that  stood  up  in  his  stead.     ^^  There  16 
was  no  end  of  all  the  people,  even  of  all  them  over  whom 
he  was  :  yet  they  that  come  after  shall  not  rejoice  in  him. 
Surely  this  also  is  vanity  and  a  striving  after  wind. 

^'Keep  thy  foot  when  thou  goest  to  the  house  of  God ;  5 

*  According  to  some  ancient  versions,  ivheyeas  the  other  though 
born  in  his  kingdom  became  poor. 

^  Or,  There  is  no  end,  in  the  mind  of  all  the  people,  to  all  that 
hath  been  before  them ;  they  also  &c. 

"=  [Ch.  iv.  17  in  Heb.] 

13-16.  This  section  seems  to  have  some  exact  historical 
situation  in  view,  but  just  what  that  situation  is  scholars  are  un- 
able to  determine.  Many  various  solutions  have  been  attempted, 
but  all  of  them  are  open  to  objection.  Various  historical  situations 
in  Jewish  history  from  the  days  of  Joseph  to  those  of  Herod  have 
been  adduced  as  fitting  the  circumstances.  One  of  the  most  recent 
solutions,  and  perhaps  as  probable  as  any,  is  that  of  P.  Haupt, 
who  regards  the  youth  as  Alexander  Balas  (see  i  Mace.  x.  47) 
and  the  old  king  as  Antiochus  Epiphanes.  He  thinks  that  this 
also  suits  the  reference  to  '  the  second  '  in  verse  15,  seeing  that 
Demetrius  was  the  first  successor  of  Antiochus,  who  was  set  aside 
in  favour  of  Alexander.  The  wisest  course,  however,  may  be  to 
say  that  we  do  not  know  enough  about  the  exact  period  when  the 
book  was  written  to  enable  us  to  come  to  any  confident  conclusion. 
The  practical  lesson  that  the  writer  draws  from  the  incident  is 
the  familiar  one  of  the  vanity  of  it  all,  this  time  based  on  the  con- 
sideration that  the  fickle  multitude  who  to-day  crowd  to  honour 
their  momentary  favourite  will  to-morrow  forget  him,  and  in  the 
strange  lottery  of  the  rapid  alternations  of  rival  monarchs  to  which 
the  age  was  liable  new  rulers  wiH  bring  new  favourites,  and  the 
state  itself  in  all  probability  be  turned  topsy-turvy  (cf.  Browning's 
poem,  '  The  Patriot '). 

16.  over  wlxoiu  lie  was.  This  is  probably  more  accurately 
*  before  whom  he  was,'  and  refers  to  his  leadership  of  the  people 
(sec  I  Sam.  xviii.  16). 

V.  1;  This  verse  is  placed  in  the  original,  and  in  the  old  versions 

R    2 


244  ECCLESIASTES  5.  2 

for  to  draw  nigh  to  hear  is  better  than  to  give  the  sacrifice 
2  of  fools  :   for  they  know  not  that  they  do  evil.     ^  Be  not 

*  [Ch.  V.  I  in  Heb.] 


as  the  last  verse  of  the  preceding  chapter,  but  obviously  its  con- 
nexion is  with  what  follows  rather  than  with  what  precedes.  The 
writer  turns  now  to  acts  of  worship  and  to  the  fulfilment  of  vows,  and 
shows  that  in  both  of  these  matters  the  only  wise  course  is  to  hold 
the  fear  of  God  before  one's  eyes.  So  rapid  and  thorough  is  the 
change  of  thought  that  Siegfried  and  others  feel  the  passage  must  be 
attributed  to  another  hand  ;  and  certainly  it  is  very  difficult  to  fit  the 
section  in  with  what  precedesand  follows  it.  It  is  possible  that  origin- 
ally the  passage  consisted  of  some  such  general  advice  on  the  sub- 
ject of  vows  as  is  now  found  in  verse  4,  based  upon  a  kind  of 
common -sense  view  of  man's  relation  to  God  that  did  not  imply  very 
high  religious  ideas,  and  that  this  has  been  worked  over  by  some 
other  hand,  and  ultimately  given  its  more  orthodox  form. 

Keep  tliy  foot.  This,  of  course,  is  a  reference  to  the  Oriental 
idea  of  reverential  behaviour  which  consists  of  taking  oflf  the  shoes 
on  entering  a  sacred  place,  and  hence  figuratively  the  phrase  is 
employed  of  a  correct  demeanour  and  spirit  in  worship  (cf.  for 
contrast  Isa.  i.  12).  Professor  Margoliouth,  in  The  Expositor^  Feb. 
I,  1908,  suggests  that  this  verse  should  be  translated  'Walk  care- 
fully as  thou  goest  to  the  House  of  God,  and  one  that  is  ready  to 
hear  is  better  than  fools  oflFering  sacrifice — for  they  know  not  to 
do  evil '  ;  and  then  further  regards  it  as  the  origin  of  Ecclus,  vii. 
14  and  xxviii.  2.  In  the  latter  verse  he  thinks  the  words  'one 
that  is  ready  to  hear '  are  interpreted  as  referring  to  the  man  of 
a  forgiving  spirit. 

the  house  of  God.  In  Ps.  Ixxiii.  17  we  have  the  nearest 
analogy  in  the  words  '  the  sanctuary  of  God.'  Whether  the  re- 
ference here  is  to  the  Temple  or  to  the  Synagogue  is  uncertain. 
Wildeboer  suggests  that,  at  this  time,  service  similar  to  that  of  the 
Synagogue  may  have  been  held  in  some  building  attached  to  the 
Temple,  and  that  thus  the  contrast  between  those  who  listened  to 
the  reading  of  Scripture  and  that  of  the  unthinking  worshipper 
who  followed  the  ceremonial  practices  may  be  the  more  empha- 
sized. In  any  case,  the  contrast  suggested  is  that  of  the  famous 
passage  in  i  Sam.  xv.  22 — the  great  distinction  between  outward 
observance  and  inward  obedience  to  which  our  Lord  set  His  seal 
in  Matt.  xii.  7. 

sacrifice  of  fools.  This  may  be  not  only  a  sacrifice  that  has 
no  thought  of  its  significance,  but  actually  the  sacrifice  of  wicked 
men  (cf.  Prov.  xv.  8),  though  the  latter  does  not  seem  so  probable. 

they  know  not.     These  words  are  capable  of  several  inter- 


ECCLESIASTES  5.  3-5  245 

rash  with  thy  mouth,  and  let  not  thine  heart  be  hasty  to 
utter  a  any  thing  before  God  ;  for  God  is  in  heaven,  and 
thou  upon  earth  :  therefore  let  thy  words  be  few.     For  a  3 
dream  cometh  with  a  multitude  of  ^  business  ;  and  a  fool's 
voice  with  a  multitude  of  words.     When  thou  vowest  4 
a  vow  unto  God,  defer  not  to  pay  it;  for  he  hath  no 
pleasure  in  fools :  pay  that  which  thou  vowest.     Better  5 
is  it  that  thou_shouldest  not  vow,  than  that  thou  shouldest 
^  Or,  a  word  ^  Or,  travail 

pretations.  First,  that  of  the  text,  which  is  followed  by  many 
interpreters,  but  is  not  easily  sustained  by  the  Hebrew.  Secondly, 
'they  know  not  so  that  in  consequence  they  do  evil.'  Thirdly, 
'they  (i.e.  ''the  righteous")  know  not  to  do  evil.'  This  seems 
impossible,  as  the  reference  to  the  righteous  would  be  very 
obscure,  and  almost  unintelligible  without  some  further  indication. 
A  slight  alteration  of  the  original  would  enable  us  to  render,  '  for 
they  know  not  how  to  do  anything  else  than  evil,'  which  would 
give  a  good  sense.  The  choice  seems  to  lie  between  this  and 
the  second  rendering  given  above. 

2.  let  thy  words  be  few.  The  whole  precept  is  against  careless- 
ness and  mere  repetition  in  prayer,  and  inculcates  a  reverential 
spirit  that  finds  its  utterance  in  proper  language.  A  precept  from 
tfie  Talmud  forms  a  close  parallel,  '  The  words  of  a  man  should 
always  be  few  in  the  presence  of  God '  (cf.  Matt.  vi.  7). 

3.  Per  a  dream  cometh.  The  illustration  contained  in  this 
verse  is  based  upon  a  true  observation,  namely,  that  a  harassed 
mind  filled  with  many  anxieties  and  crowded  with  thoughts  of 
business  gives  no  opportunity  for  quiet  slumber,  and  so  occasions 
dreams  ;  just  in  the  same  way  the  restless  spirit  of  the  foolish  man 
is  manifested  in  his  merely  verbal  prayers,  which  are  impotent  and 
fruitless  as  a  passing  vision. 

4.  he  hath  no  pleasure.  This  should,  perhaps,  be  more  gener- 
ally expressed  '  There  is  no  pleasure,'  i.  e.  neither  God  nor  men 
find  any  satisfaction  in  a  fool.  The  reason  adduced  for  not  paj-ing 
a  vow  is  different  from  that  found  in  Deut.  xxiii.  21,  where  we 
read,  '  The  Lord  thy  God  will  surely  require  it  of  thee.'  Here 
the  writer  does  not  look  to  the  final  result  of  the  recklessness,  bjit 
to  the  moral  weakness  inherent  in  such  conduct.  A  somewhat 
close  parallel  is  that  of  Prov.  xx.  25. 

5.  For  this  verse  cf.  Deut.  xxiii.  22  ;  in  fact,  the  whole  section 
seems  to  have  that  passage  in  Deuteronomy  in  view,  for  the  next 
verse  has  a  distinct  reference  to  Deut.  xviii.  23. 


246  ECCLESIASTES  5.  6-8 

6  vow  and  not  pay.  Suffer  not  thy  mouth  to  cause  thy 
flesh  to  sin  ;  neither  say  thou  before  the  ^  angel,  that  it 
was  an  error:    wherefore  shouM  God  be  angry  at  thy 

7  voice,  and  destroy  the  work  of  thine  hands  ?  ^  For  f/ius  it 
C07neth  to  pass  through  the  multitude  of  dreams  and  vani- 
ties and  many  words  :  but  fear  thou  God. 

8  If  thou  seest  the  oppression  of  the  poor,  and  the  violent 

^  Or,  messenger  of  God     See  Mai.  ii.  7. 

^  Or,  For  in  the  multitude  of  dreams  and  vanities  are  aha  many 
words    or,  there  are  vanities,  and  in  many  words 

6.  thy  flesh  to  sin.  Flesh  seems  here  to  be  an  equivalent  to 
the  whole  nature,  which  is  thus  led  into  evil  ways  by  the  rashness  of 
a  careless  vow.  The  phrase  may  signify  '  to  be  brought  under 
punishment,'  in  which  case  the  thought  is  that  of  the  painful  re- 
sults that  will  ensue. 

before  the  angel.  If  '  angel '  is  the  correct  rendering,  the 
reference  must  be  to  the  recording  angel.  The  LXX  reads  '  before 
God,'  but  the  word  is  not  Elohim,  as  in  Ps.  viii.  5,  but  another 
word,  whose  ordinary  meaning  is  'messenger,'  though  it  is  fre- 
quently emplo3'ed  of  the  angel  of  God,  especially  in  the  E  narratives 
of  the  Pentateuch.  In  Malachi  ii.  7  we  find  it  employed  of  the 
priest,  and  that  is  probably  its  significance  here.  The  words 
would  then  refer  to  the  custom  described  in  Num.  xv.  25,  where 
the  ritual  of  the  offering  for  sins  of  ignorance  is  described, 

that  it  was.  'That'  should  probably  be  omitted,  as  the 
word  so  translated  was  a  mere  sign  of  quotation.  We  should, 
therefore,  render  '  it  was  an  error  '  as  the  actual  words  spoken  to 
the  priest.  The  closing  words  of  the  verse  point  to  the  folly 
of  running  recklessly  into  the  risk  of  meeting  the  Divine  dis- 
pleasure. 

Per  thus  it  Cometh  to  pass,  &c.  It  will  be  seen  that  these 
opening  words  have  no  equivalent  in  theoriginal,  but  are  introduced 
by  the  revisers  with  the  purpose  of  making  sense  of  a  very  diffi- 
cult verse,  the  idea  being  that  the  writer  here  sums  up  the  thought 
of  the  foregoing  paragraph  ;  but,  as  will  be  seen  from  the  R.  V. 
margin,  other  renderings  are  suggested,  neither  of  which  appears 
to  give  much  better  sense.  We  are  almost  driven  to  the  conclusion 
that  there  must  be  some  original  corruption  of  the  text,  and  probably 
a  solution  along  the  lines  of  that  suggested  by  Siegfried  is  the 
most  satisfactor}',  namely,  that  the  words  refer  back  to  verse  3, 
and  that  originally  they  must  have  run  somewhat  as  follows:  *  As 
dreams  come  from  a  multitude  of  business,  so  come  vanities  from 


ECCLESIASTES  5.  9  247 

taking  away  of  judgement  and  justice  in  ^a  province, 
marvel  not  at  the  matter  :  for  one  higher  than  the  high 
regardeth ;  and  there  be  higher  than  they.     ^  Moreover  9 
the  profit  of  the  earth  is  for  all :   the  king  himself  is 
served  by  the  field. 

"^  Or,  the  state 

^  Or,  But  the  profit  of  a  land  every  way  is  a  king  that  maketh 
himself  servant  to  the  field    or,  is  a  king  over  the  cultivated  field 

a  multitude  of  words.'     The  verse  closes  with  a  repetition  of  the 
warning  to  fear  God. 

8-20.  The  section  covered  by  these  verses  consists  of  rather 
loosely  connected  reflections  upon  civil  government  and  the  use 
of  wealth.  Throughout  we  find  fresh  illustrations  of  the  central 
theme  that  even  wealth  and  power  lead  to  vanity,  and  are 
without  lasting  satisfaction. 

8.  This  verse  reveals  the  typical  condition  of  many  Oriental 
states,  wherein  a  corrupt  government  leads  to  oppression  and 
injustice.  The  bribery  and  tyranny  of  high  officials  causes  the 
grinding  of  the  faces  of  the  poor,  as  in  many  parts  of  Turkey  at 
the  present  time.  The  latter  part  of  the  verse  is  very  obscure. 
What  the  reference  of  the  words  '  for  one  higher  than  the  high 
regardeth  ;  and  there  be  higher  than  they '  is  we  cannot  easily 
discover.  Some  think  the  reference  to  be  to  God,  who  overrules  all 
apparent  injustice,  in  the  end  for  good.  But  in  addition  to  the  fact 
that  on  the  second  occasion  the  word  rendered  '  higher '  is  a  plural 
form,  which  is  not  in  itself  impossible  in  reference  to  the  Divine 
Being,  there  is  the  consideration  that  so  to  understand  it  does  not 
give  a  good  sense,  and  it  is  more  probable  that  it  ie  a  somewhat 
disguised  reference  to  the  multitude  of  high  officials  whose  mutual 
jealousies  and  counterplots  baulk  one  another  at  every  point. 
The  writer's  conclusion  is,  therefore,  that  in  such  a  rotten  system 
of  government  there  need  be  no  surprise  at  evil  results. 

9.  Moreover  the  profit  of  the  earth.  This  verse  is  one  of  the 
most  difficult  in  the  book  to  interpret,  and  probably  there  is  some 
original  corruption  of  the  text  which  makes  it  impossible  for  us 
now  to  extract  a  satisfactory  meaning  from  the  words  as  they 
stand,  neither  does  any  suggested  restoration  commend  itself. 
The  meaning  of  the  translation  in  the  R.  V.  text  is  obviously  that 
both  people  and  king  are  in  the  end  dependent  upon  the  soil — a 
sort  of  ancient  claim  that  'back  to  the  land'  is  the  only  solution 
of  the  social  problem  ;  and  very  probabl})-,  however  we  translate 
the  words,  the  meaning  is,  as  Delitzsch  maintains,  to  suggest  that 
a  king  who  takes  interest  in  the  development  of  agriculture  serves 


248  ECCLESIASTES  5.  10-15 

10      He  that  loveth  silver  shall  not  be  satisfied  with  silver ; 

nor  he  that  loveth  abundance  with  increase :  this  also  is 
ir  vanity.     AVhen  goods  increase,  they  are  increased  that 

eat  them :  and  what  advantage  is  there  to  the  owner 

12  thereof,  saving  the  beholding  of  thevi  with  his  eyes?  The 
sleep  of  a  labouring  man  is  sweet,  whether  he  eat  little 
or  much  :  but  the  fulness  of  the  rich  will  not  suffer  him 
to  sleep. 

13  There  is  a  grievous  evil  which  I  have  seen  under  the  sun, 

14  namely,  riches  kept  by  the  owner  thereof  to  his  hurt :  and 
those  riches  perish  by  evil  ^  adventure ;  and  if  he  hath 

15  begotten  a  son,  there  is  nothing  in  his  hand.     As  he 

*  Or,  travail 


the  highest  interests  of  his  country.  Wildeboer  makes  the 
interesting  suggestion  that  the  words  might  be  rendered,  *  In  all 
circumstances  it  is  a  gain  for  a  land  when  it  has  a  king  to  whom 
obedience  is  willingly  rendered '  ;  and  this  is,  perhaps,  the  best  that 
can  be  made  of  very  difficult  Hebrew. 

10.  he  that  loveth  abundance  with  increase.  It  would  be 
better  to  translate,  '  He  that  loveth  riches  will  never  be  satisfied 
with  his  income.' 

When  g-oods  increase,  &c.  This  is  a  reflection  from  ex- 
perience :  As  the  rich  man's  household  increases,  he  has  the  more 
to  care  for,  and  is  compelled  to  spend  more  freely  :  but  even  if  his 
possessions  increase,  and  he  is  able  to  make  a  more  brilliant  show 
in  the  world,  all  the  advantage  that  accrues  is  the  delight  to  the 
eyes  that  such  glories  bring,  but  no  real  gain  to  the  possessor. 

12.  Increase  of  riches  brings  with  it  such  anxiety  that  often 
the  wealthy  man  is  a  stranger  to  the  unbroken  slumber  of  the 
labourer. 

'They  know  who  work,  not  they  who  play, 
If  rest  is  sweet.* 

13-17.  These  verses  contain  a  clearly  written  and  powerful 
picture  of  the  man  who  has  heaped  up  wealth,  and  by  some  evil 
chance  of  fortune  has  been  deprived  of  it  all,  so  that  the  son  for 
whom  he  has  hoarded  it  is  left  penniless,  and  the  man  himself 
returns  to  the  grave  in  poverty,  his  life  embittered  by  his  sorrow 
and  disappointment.  Cf,  for  an  illustration  of  the  verses  Job 
i.  21,  xxi.  25  ;  Ecclus.  xl.  I  J  i  Tim.  vi.  6. 


ECCLESIASTES  5.  i6— G.  2  249 

came  forth  of  his  mother's  womb,  naked  shall  he  go 
again  as  he  came,  and  shall  take  nothing  for  his  labour, 
which  he  may  carry  away  in  his  hand.  And  this  also  is  16 
a  grievous  evil,  that  in  all  points  as  he  came,  so  shall  he 
go :  and  what  profit  hath  he  that  he  laboureth  for  the 
wind  ?  »  All  his  days  also  he  eateth  in  darkness,  and  he  17 
is  sore  vexed  and  hath  sickness  and  wrath. 

Behold,  ^that  which  I  have  seen  to  be  good  and  to  be  18 
comely  is  for  one  to  eat  and  to  drink,  and  to  enjoy  good 
in  all  his  labour,  wherein  he  laboureth  under  the  sun, 
c  all  the  days  of  his  life  which  God  hath  given  him :  for 
this  is  his  portion.     Every  man  also  to  whom  God  hath  19 
given  riches  and  wealth,  and  hath  given  him  power  to 
eat  thereof,  and  to  take  his  portion,  and  to  rejoice  in  his 
labour  ;  this  is  the  gift  of  God.     For  he  shall  not  much  20 
remember  the  days  of  his  life ;  because  God  answereth 
him  in  the  joy  of  his  heart. 

There  is  an  evil  which  I  have  seen  under'the  sun,  and  it  6 

is  heavy  upon  men  :  a  man  to  whom  God  giveth  riches,  2 

*  The  Sept.  has,  All  his  days  are  in  darkness  and  mourning,  and 
much  vexation  and  sickness  and  wrath. 

^  Or,  that  tvhich  I  have  seen  :  it  is  good  and  comely  for  one  &c. 
'^  Heb.  the  number  of  the  days. 

18,  19.  These  verses,  in  a  rather  more  expanded  form,  repeat 
the  thought  of  ii.  24. 

20.  he  shall  not  much  remember.  Joy  and  gladness  shall 
so  fill  the  man's  life  that  he  will  not  be  morbid  either  about  its 
length  or  shortness  (cf.  Prov.  xv.  13,  15).  As  to  the  last  words 
of  the  verse,  the  meaning  is  clear,  though  the  translation  varies. 
Probably  the  best  rendering  is,  'God  occupies  him  with  the  joy 
of  his  heart,'  that  is,  makes  joy  his  constant  companion  (cf. 
Plumptre  for  the  various  renderings  that  have  been  suggested). 

vi.  This  short  chapter  is  concerned  with  the  disappointment  of 
life  that  comes  through  experience  of  cherished  desires  finding  no 
fulfilment.  The  writer  returns  to  the  mood  and  to  the  illustrations 
that  we  have  found  in    ii.  18-23,  iv.  7,  8,  v.  13-17. 


250  ECCLESIASTES  6.  3-8 

wealth,  and  honour,  so  that  he  lacketh  nothing  for  his 
soul  of  all  that  he  desireth,  yet  God  giveth  him  not  power 
to  eat  thereof,  but  a  stranger  eateth  it ;  this  is  vanity, 

3  and  it  is  an  evil  disease.  If  a  man  beget  an  hundred 
children,  and  live  many  years,  so  that  the  days  of  his 
years  be  many,  but  his  soul  be  not  filled  with  good,  and 
moreover  he  have  no  burial;    I  say,  that  an  untimely 

4  birth  is  better  than  he :  for  it  cometh  in  vanity,  and 
departeth  in  darkness,  and  the  name  thereof  is  covered 

5  with  darkness ;  moreover  it  hath  not  seen  the  sun  ^  nor 

6  known  it ;  ^  this  hath  rest  rather  than  the  other :  yea, 
though  he  live  a  thousand  years  twice  told,  and  yet  enjoy 

7  no  good :  do  not  all  go  to  one  place  ?  All  the  labour  of 
man  is  for  his  mouth,  and  yet  the  appetite  is  not  filled. 

8  For  what  advantage  hath  the  wise  more  than  the  fool  ? 

^  Or,  neither  had  any  knowledge 

^  Or,  it  is  better  idih  this  than  with  the  other 

3.  no  burial.  The  writer  is  choosing  different  types  from 
which  to  illustrate  the  unsatisfactoriness  of  life.  In  verses  i  and 
2  he  selects  the  childless  man.  In  this  verse  he  selects  a  man 
with  a  large  number  of  descendants,  who  yet  comes  to  a  dis- 
honoured grave.  Some  writers  see  a  double  reference  to  Greek 
history  in  this  verse — first,  to  Artaxerxes  Mnemon  (404  B.C.), 
who  is  said  to  have  had  over  100  children,  and  who  died  of  grief 
at  the  age  of  nearly  100,  because  of  the  evil  conduct  of  his  sons  ; 
and  secondly,  to  his  son  Artaxerxes  Ochus,  who  was  slain  by 
one  of  his  court  favourites,  and  whose  body  was  devoured  by  cats. 
The  shame  of  having  no  honourable  burial  was  reckoned  a  terrible 
disgrace  in  the  ancient  world  (see  the  story  of  Jezebel,  2  Kings 
ix.  35,  and  of  Jehoiachim,  Jer.  xxii.  19).  On  the  other  hand,  the 
determination  to  give  a  beloved  brother  fitting  burial  at  all  hazards 
is  the  subject  of  Sophocles'  magnificent  play  the  Antigone. 

5.  nor  known  it.  This  may  also  mean  'nor  awakened  to 
self-consciousness,'  and  the  following  words  are  better  rendered 
as  in  the  margin  :  '  It  is  better  with  this  than  with  the  other.' 
The  whole  thought  is  the  outcome  of  a  very  pessimistic  mood  that 
gives  way  to  exaggerated  language  about  even  the  saddest  of 
earthly  lots. 

8.  Por  what  advantag'e.     This  cynical  question  has  been  met 


ECCLESIASTES  G.  9-11  251 

"  or  what  hath  the  poor  man,  tliat  knoweth  to  walk  before 
the  living  ?   Better  is   the  sight  of  the  eyes   than   the  9 
wandering  of  the  desire  :  this  also  is  vanity  and  a  striving 
after  wind. 

b  Whatsoever  hath  been,  the  name  thereof  was  given  10 
long  ago,  and  it  is  known  that  it  is  ^  man  :  neither  can 
he  contend  with  him  that  is  mightier  than  he.     Seeing  u 
there  be  many  ^  things  that  increase  vanity,  what  is  man 

*  Or,  or  the  poor  man  that  hath  understanding^  in  walking  before 
the  living 

^  Or,  Whatsoever  he  he,  hts  name  was  given  him  long  ago,  and  it 
is  known  that  he  is  man 

"  Heb.  Adam     See  Gen.  ii.  7.  ^  Or,  words 

before  (ii.  15),  but  the  second  clause  of  it  is  new,  and  not  easy 
to  interpret.  It  probably  means,  'What  is  the  advantage  of  the 
poor  man  who  knows  how  to  control  his  appetite  over  the  rich 
man  who  does  not  possess  that  knowledge  ? ' 

9.  the  sigflit  of  the  eyes.  This  obviously  means  the  attain- 
ment of  desire  (cf.  Prov.  xiii.  12). 

10.  Whatsoever  hath  been.  Better,  perhaps,  as  in  the  margin, 
'whatever  he  is.'  Two  interpretations  of  the  verse  are  given. 
One  sees  in  it  a  statement  of  absolute  fatalism,  namel}',  that 
man's  nature  is  fixed  from  all  eternity  :  but  two  objections  are 
raised  to  that  interpretation — first,  that  the  word  rendered  'already ' 
is  never  used  anywhere  else  in  this  book  of  the  Divine  purposes, 
neither  is  the  word  '  mightier '  used  elsewhere  of  God.  It  is  more 
probable,  therefore,  that  the  words  are  a  play  upon  the  name 
Adam,  and  refer  to  man's  essential  mortality  and  his  inability  to 
escape  Death,  who  is  mightier  than  he. 

11.  many  thing's.  The  word  here  rendered  'things,'  as  is 
frequently  the  case,  may  also  mean  '  words,'  and  if  so  understood 
here  the  reference  will  be  to  the  purposeless  discussions  of  the 
philosophers.     Cf.  Omar  : — 

'  Myself  when  young  did  eagerly  frequent 
Doctor  and  saint,  and  heard  great  argument 

About  it  and  about :  but  evermore 
Came  out  by  the  same  door  wherein  I  went.' 

Cf.  further  the  immediately  following  stanzas.  This  interpreta- 
tion fits  in  best  with  that  which  saw  in  the  former  verse  a 
reference  to  fatalism;  but  if  we  render  'things'  it  better  suits  the 
second  interpretation,  and  refers  to  the  multitude  of  life's  affairs. 


252  ECCLESIASTES  G.  12— 7.  2 

12  the  better?  For  who  knoweth  what  is  good  for  man  in 

his  life,  a  all  the  days  of  his  vain  life  which  he  spendeth 

as  a  shadow  ?  for  who  can  tell  a  man  what  shall  be  after 

him  under  the  sun? 

7      A  ^^^^name  is  better  than  precious  ointment ;  and  the 

2  day  of  death  than  the  day  of  one's  birth.     It  is  better  to 

*  Heb.  the  number  of  the  days. 

12.  his  vain  life  ...  as  a  shadow.  Compare  for  the 
metaphor  viii.  13  ;  Job  xiv,  2  ;  Jas.  iv.  14,  also  Omar  : 

*  We  are  no  other  than  a  moving  row 
Of  Magic  Shadow-shapes,   that  come  and  go 

Round  with  the  Sun-illumined  Lantern  held 
In  Midnight  by  the  Master  of  the  Show.' 

And  also  the  famous  French  verses  : 

*  La  vie  est  vaine : 

Un  peu  d'amour, 
Un  peu  de  haine, 
Et  puis — bonjour! 

*  La  vie  est  breve  : 

Un  peu  d'espoir, 
Un  peu  de  reve, 
Et  puis — bonsoir  ! ' 

vii.  T-T2.  This  section  consists  in  the  main  of  a  series  of 
proverbial  utterances,  more  or  less  closely  connected,  on  the 
subject  of  the  greater  wisdom  that  inheres  in  a  serious  view  of 
life,  though  the  illustrations  that  are  taken  strike  one  as  rather 
gloomy  in  character,  and  as  taking  a  narrow  view  of  mirth  and 
wisdom. 

1.  A  good  name,  &c.  In  the  original  these  words  constitute 
a  paranomasia,  which  is  difficult  to  produce  in  English,  the  play 
being  on  the  words  for  'name'  and  'ointment,'  which  resemble 
one  another  very  closely.  It  might  roughly  be  represented  in 
English  by  the  rendering,  '  Fair  fame  is  better  than  fine  perfume  ' 
(cf.  Song  of  Songs  i.  3). 

the  day  of  death.  The  thought  of  these  words  is  that  the  end 
of  life  is  secure,  while  its  beginning  is  full  of  uncertainty,  and 
many  excellent  literary  illustrations  will  be  found  in  Plumptre's 
note  on  the  passage.  We  are  reminded  of  the  cynical  remark  of 
the  grave-digger  in  Beside  the  Bonnie  Bjiarbusk  :    'Ye  c^n  hae 


ECCLESIASTES  7.  3-10  253 

go  to  the  house  of  mourning,  than  to  go  to  the  house  of 
feasting :  for  that  is  the  end  of  all  men ;  and  the  living 
will  lay  it  to  his  heart.     Sorrow  is  better  than  laughter :  3 
for  by  the  sadness  of  the  countenance  the  heart  is  made 
a  glad.     The  heart  of  the  wise  is  in  the  house  of  mourn-  4 
ing ;  but  the  heart  of  fools  is  in  the  house  of  mirth.     It  5 
is  better  to  hear  the  rebuke  of  the  wise,  than  for  a  man 
to  hear  the  song  of  fools.     For  as  the  crackling  of  thorns  6 
under  a  pot,  so  is  the  laughter  of  the  fool :   this  also  is 
vanity.     ^  Surely  extortion  maketh  a  wise  man  foolish ;  7 
and  a  gift  destroyeth  the  understanding.     Better  is  the  8 
end  of  a  thing  than  the  beginning  thereof:    and  the 
patient  in  spirit  is  better  than  the  proud  in  spirit.     Be  9 
not  hasty  in  thy  spirit  to  be  c  angry  :  for  ^  anger  resteth 
in  the  bosom  of  fools.     Say  not  thou,  What  is  the  cause  10 
that  the  former  days  were  better  than  these?  for  thou 
*  Or,  better  ^  Or,  For  <=  Or,  vexed  **  Or,  vexation 


little  rael  pleasure  in  a  merrige,  for  ye  never  ken  hoo  it  will  end  ; 
but  there 's  nae  risk  about  a  beerial.' 

2.  the  house  of  mourning.  We  must  remember  that,  according 
to  Jewish  custom,  mourning  lasted  for  at  least  a  week,  and  that  the 
reference  here  is  probably  to  consolatory  visits  during  that  period, 
which  are  regarded  as  emphasizing,  for  the  one  who  takes  part 
in  them,  the  truth  of  life's  uncertainty. 

3.  glad  should  rather  be  'better,'  that  is,  sorrow  is  a  better 
discipHne  for  the  soul  than  joy.      It  cuts  deeper  into  Hfe. 

6.  Here,  again,  there  is  a  paranomasia,  which  can  be  re- 
presented in  English  as  '  the  crackling  of  nettles  under  a  kettle.' 

7.  Surely.  This  word  should  properly  be  rendered  by  the 
conjunction  'for,'  but  in  that  case  it  is  not  easy  to  trace  the 
argument,  so  that  some  think  that  the  first  half  of  the  verse  has 
been  lost,  and  Delitzsch  supplies  it  from  Prov.  xvi.  8,  '  Better  is 
a  little  with  righteousness  than  great  revenues  with  injustice.* 

9.  for,  &c.  By  a  '  gift '  in  the  latter  part  of  the  verse  we  have 
possibly  to  understand  a  'bribe,'  since  bribery  was  one  of  the 
great  evils  of  Oriental  states.     (See  Prov.  xv.  27,  xvii.  8.) 

10.  See  the  excellent  literary  illustrations  given  in  Moffatt's 
volume. 


254  ECCLESIASTES  7.  11-13 

ri  dost  not  inquire  ''^wisely  concerning  this.  Wisdom  ^'is 
as  good  as  an  inheritance :  yea,  more  excellent  is  it  for 

12  them  that  see  the  sun.  For  wisdom  is  a  defence,  even 
as  money  is  a  defence :  but  the  excellency  of  know- 
ledge is,  that  wisdom  preserveth  the   Ufe  of  him   that 

13  hath  it.     Consider  the  work  of  God  :  for  who  can  make 

'"^  Heb.  out  of  wisdom. 

^  Or,  is  good  together  with  mi  tnheyitance :   and  profitable  unto 
them  &c. 


11.  Wisdom  is  as  good  as.  The  rendering  of  the  margin, 
'good  together  with,'  is  probably  more  correct,  and  suits  better 
the  thought  that  has  occurred  more  than  once  in  the  book, 
namely,  that  riches  in  themselves  may  do  more  harm  than  good, 
but  when  coupled  with  wisdom  they  make  the  latter  more 
powerful.  In  the  latter  part  of  the  verse  the  margin  should  also 
be  followed,  '  and  profitable  unto  them.' 

12.  defence.  This  is  really  *  shade,'  and  we  are  to  think  of 
the  favourite  Oriental  figure  of  the  shadow  cast  by  a  rock  in  the 
blazing  heat,  as  in  the  famous  passage  in  Isaiah  xxxii.  2.  The 
writer  couples  both  wisdom  and  money  here,  recognizing  that 
each  is  capable  of  protecting  to  some  extent  those  who  possess 
them  ;  but  the  latter  part  of  the  verse  shows  that  he  considers  that 
it  will  be  the  part  of  the  truly  sensible  man  to  prefer  wisdom  to 
wealth,  since  there  is  in  the  former  a  power  that  saves  life  as 
well  as  affords  it  grateful  shade  by  the  way.  By  the  alteration 
of  a  single  letter  Siegfried  translates  the  first  part  of  the  verse 
'  the  shelter  of  wisdom  is  like  the  shelter  of  money.' 

13-18.  It  is  not  easy  to  see  any  close  connexion  between  these 
verses  and  those  that  precede  them.  It  seems  better,  therefore, 
to  connect  them  closely  with  the  verses  that  follow,  and  let  the 
next  paragraph  run  from  verse  13  to  18,  which  would  then  deal 
with  some  special  aspects  of  the  problem  of  the  Divine  government, 
as  presented  in  the  seeming  inequalities  of  human  life,  and  would 
inculcate  a  mood  of  moderation  and  contentment  with  practical 
Godliness.  If  we  do  not  take  this  course,  the  only  other  open  to 
us  is  to  decide,  with  Siegfried,  that  more  than  one  hand  is  at 
work  on  the  passage,  and  that  there  is  no  obvious  connexion 
between  these  verses  and  what  either  precedes  or  follows  them. 

13.  Consider.  This  word  may  be  regarded  as  summing  up 
much  of  the  practical  philosophy  of  the  book.  The  writer  advises 
us  not  to  perplex  ourselves  too  much  about  the  mysteries  of  the 
universe,  but  by  observing  and  reflecting  upon  God's  methods, 


ECCLESIASTES  7.  14-16  255 

that  straight,  which  he  hath  made  crooked?     In  the  day  14 
of  prosperity    be  joyful,   and    in    the  day  of  adversity 
consider  :  God  hath  even  made  the  one  side  by  side  with 
the  other,  to  the  end  that  man  should  not  find  out  any 
thing  that  shall  be  after  him. 

All  this  have  I  seen  in  the  days  of  my  vanity  :  there  is  a  15 
righteous  man  that  perisheth  in  his  righteousness,  and 
there  is  a  wicked  man  that  prolongeth  his  life  in  his  evil- 
doing.     Be   not   righteous   over   much;    neither   make  16 

seek  to  discover  how  we  may  rule  our  lives  in  accordance  with 
the  Divine  will. 

14.  The  thought  of  this  verse  is  not  quite  easy  to  discover, 
but  probably  its  general  significance  is  that,  whether  in  joy  or  in 
sorrow,  we  are  not  to  allow  the  hope  or  fear  of  what  we  follow 
to  deprive  us  of  the  value  of  the  passing  experience.  We  are  not 
to  refuse  to  be  glad  in  prosperity,  nor  when  sorrow  comes  to  be 
so  overwhelmed  by  it  that  we  cannot  discover  its  meaning.  God 
has  filled  life  with  both  these  experiences,  but  has  not  given  man 
the  power  of  prevision  to  tell  beforehand  which  lot  will  be  his  ; 
and  this  very  uncertainty  of  life  constitutes  for  the  wise  man  its 
true  discipline  (cf.  chaps,  iii.  18,  vi.  12,  and  Job  ii.  10).  Cf.  the 
beautiful  sentence  in  oae  of  R.  L.  Stevenson's  Prayers  :— 'When 
the  day  returns,  return  to  us,  our  sun  and  comforter,  and  call  us 
up  with  morning  faces  and  with  morning  hearts — eager  to  labour 
— eager  to  be  happy,  if  happiness  shall  be  our  portion — and  if  the 
day  be  marked  for  sorrow,  strong  to  endure  it.'  Some  have  seen 
in  the  latter  part  of  the  verse  a  reference  to  the  doctrine  of  the 
Resurrection,  and  have  considered  that  the  writer  is  here 
opposing  the  definite  teaching  upon  it,  which  was  just  becoming 
prominent  among  a  certain  section  of  his  countrymen  at  that 
period  ;  but  it  is  very  doubtful  whether  the  words  can  bear  that 
significance. 

15.  All  this  have  I  seen.  The  writer  reverts  back  to  that 
constantly  recurring  problem,  not  only  of  the  O.  T.  thinkers,  but, 
which  has  perplexed  every  age,  the  prosperity  of  the  wicked  and 
the  evil  lot  of  the  righteous  (cf.  ii.  14-16,  iii.  19,  viii.  11-14,  as 
well  as  the  whole  Book  of  Job). 

16.  Be  not  rig-hteous  over  mvich.  This  and  the  following 
verse  cause  much  difficulty  to  commentators  owing  to  their 
seemingly  mocking  tone.  Many  suppose  them  to  be  derived 
from  the  Greek  idea  of  the  Golden  Mean,  which  inculcated  the 
principle  that  one  should  never  be   too  enthusiastic  about  any 


256  ECCLESIASTES  7.  17-19 

thyself  over  wise:  why  shouldest  thou  destroy  thyself? 

17  Be  not  over  much  wicked,  neither  be  thou  foohsh :  why 

18  shouldest  thou  die  before  thy  time  ?  It  is  good  that  thou 
shouldest  take  hold  of  this  ;  yea,  also  from  that  withdraw 
not  thine  hand  :  for  he  that  feareth  God  shall  come  forth 
of  them  all. 

19  Wisdom  is  a  strength  to  the  wise  man  more  than  ten 

cause,  and  that  the  safest  going  lay  in  the  middle  path.  But  even 
then  it  is  not  easy  to  understand  the  form  of  the  teaching  here, 
as  it  is  difficult  to  suppose  that  if  righteous  and  wicked  are  to  be 
taken  literally  the  writer  could  really  suggest  that  it  was  well  to 
check  one's  self  in  the  way  of  goodness,  or  that  one  could  safely 
go  a  certain  length  in  the  way  of  sin.  It  seems  necessary, 
therefore,  to  find  some  other  meaning  than  the  literal  one  for 
the  words  here  employed,  and  the  best  explanation  is  probably 
that  which  regards  the  counsel  as  aimed  against  the  extreme 
legalism  of  the  sect  that  was  later  known  as  that  of  the  Pharisees. 
If  the  writer,  as  is  frequently  supposed,  had  more  sympathy  with 
those  who  were  subsequently  known  as  Sadducees,  there  may  be 
more  point  in  the  suggestion.  He  sees  a  danger  in  extreme 
asceticism,  but  a  still  greater  one  in  extreme  licence.  If  we  may 
further  think  that  there  was  any  political  reference  in  the  writer's 
mind,  we  may  compare  what  is  said  about  the  Chasidim  (that  is, 
the  extreme  pietists)  in  2  Mace.  xiv.  6,  that  they  *  keep  up  war,  and 
are  seditious,  not  suffering  the  kingdom  to  find  tranquillity.' 
Haupt  regards  the  words  as  equivalent  to  orthodox  and  un- 
orthodox, but  this  introduces  too  modern  ideas.  The  result  of 
either  course  is  shown  to  be  self-destruction— in  the  former  case 
probably  by  excess  of  zeal,  and  in  the  latter  by  bringing  one's 
self  under  Divine  punishment. 

18.  It  is  g'ood,  &c.  The  difficulty  that  attaches  to  the  former 
verses  is,  of  course,  found  here  also,  because  until  we  know  to 
what  they  refer  it  is  not  possible  to  give  a  satisfactory  meaning 
to  this  verse.  In  general  terms  it  seems  to  be  a  statement  that 
the  wider  our  human  experience,  the  better  it  is  for  us,  so  long 
as  all  our  life  is  subject  to  the  Divine  will.  A  man  should 
acquaint  himself  with  all  the  forms  of  life,  but  govern  his  own 
conduct  by  the  Divine  counsel. 

19-29.  In  this  section  we  have  some  general  reflections  upon 
wisdom  that  are  not  very  closely  connected,  and  included  in  them  is 
an  extremely  bitter  and  cynical  judgement  on  women,  while  the  pas- 
sage closes  with  a  statement  as  to  man's  restlessness  and  subtlety. 

18.  ten  rulers.     The  number  ten  is  obviously  merely  figura- 


ECCLESIASTES  7.  20-24  257 

rulers    which   are    in    a   city.     ^  Surely   there   is  not   a  20 
righteous  man  upon  earth,  that  doeth  good,  and  sinneth 
not.     Also  ^  take  not  heed  unto  all  words  that  are  spoken  ;  2 1 
lest  thou  hear  thy  servant  curse  thee :  for  oftentimes  also  2a 
thine  own  heart  knoweth  that  thou  thyself  likewise  hast 
cursed  others. 

All  this  have  I  c  proved  in  wisdom  :  I  said,  I  will  be  23 
wise ;  but  it  was  far  from  me.     That  which  ^  is  is  far  off,  24 

Or,  For  ^  Heb.  give  not  thine  heart.  "=  Or,  tried  by 

^  Or,  hath  been 


tive,  and  suggests  perfection ;  that  is  to  say,  that  wisdom  plays 
the  same  part  in  a  man's  life  as  does  the  best  city  council  in  civic 
affairs.  By  a  slight  alteration  of  the  Hebrew  the  words  have 
been  also  rendered  (as  a  further  reference  to  the  teaching  of 
verse  12),  'Wisdom  is  a  greater  protection  for  the  wise  man  than 
the  riches  of  the  rulers  who  were  in  the  city.' 

20.  Surely.  The  Hebrew^  particle  thus  rendered  is  generally 
translated  '  for,'  but  if  we  so  translate  it  here,  then  we  are  bound 
to  find  a  close  connexion  between  this  and  the  preceding  verse. 
This  is  difficult  to  do,  and  some  are  even  driven  to  the  story  of 
Abraham's  intercession  for  Sodom  in  order  to  account  for  it,  but  it 
is  not  easy  to  see  how  that  narrative  helps  us.  It  is  better,  there- 
fore, to  translate,  as  may  be  done,  'because,'  and  thus  connect 
closely  the  verses  which  follow.     This  makes  better  sense. 

21.  lest  thou  hear.  The  force  of  the  words  is  the  counsel  con- 
tained in  the  common  saying  'Listeners  hear  no  good  of  themselves,' 
and  is  directed  against  the  folly  of  paying  attention  to  all  manner 
of  gossip  and  rumour. 

22.  thine  own  heart  knoweth.  Hereby  the  writer  enforces 
his  counsel  with  a  tu  quoque^  as  he  reminds  the  reader  that  his 
own  heart  is  probably  not  guiltless  of  having  harboured  ungenerous 
thoughts  of  his  neighbour,  and  his  tongue  of  having  given  expres- 
sion to  them. 

23.  have  I  proved.  Here,  again,  the  writer  returns  to  an  ac- 
count of  his  practical  experience  of  life  and  the  endeavours 
he  made  to  solve  its  riddles,  as  he  has  already  described  in  chaps, 
i  and  ii ;  and  he  has  to  make  the  confession  that,  though  wisdom 
had  been  his  ideal,  he  has  been  unable  to  reach  it. 

24.  That  which  is.  True  reality  has  proved  elusive,  and  he 
has  no  plummet  whereby  to  sound  its  depths. 


258  ECCLESIASTES  7.  25-27 

25  and  exceeding  deep;  who  can  find  it  out?  I  turned 
about,  and  my  heart  was  set  to  know  and  to  search  out, 
and  to  seek  wisdom  and  the  reason  of  things^  and  to 
know  a  that  wickedness  is  folly,  and  that  foolishness  is 

26  madness  :  and  I  find  a  thing  more  bitter  than  death, 
even  the  woman  ^  whose  heart  is  snares  and  nets,  and  her 
hands  as  bands  :  whoso  pleaseth  God  shall  escape  from 

27  her;  but  the  sinner  shall  be  taken  by  her.  Behold,  this 
have  I  found,  saith  the  Preacher,  ^layiyig  one  thing  to 

*  Or,  the  wickedness  of  folly,  and  foolishness  which  is  madness 

^  Or.  who  IS  a  snare,  and  her  heart  is  as  nets 

<^  Or.  weighing  one  thing  after  another,  to  find  out  the  reason 

25.  As  in  i.  17,  he  here  describes  how  he  has  penetrated  even 

to  the  deeps  of  wickedness  and  folW,  but  found  there  also  mock- 
ing uncertainty,  and  no  final  solution  ;  but,  he  declares, 

26.  he  has  made  one  cruel  discovery,  namely,  that  the  deepest 
depth  of  sin  and  folly  is  to  be  found  is  the  woman  who  has  set 
herself  to  act  the  temptress,  and  that  no  more  terrible  lot  can  be 
imagined  than  to  fall  into  her  hands.  This  teaching  has  many 
parallels  in  Proverbs,  as  the  study  of  that  book  will  show.  It  is  much 
discussed  whether  the  author  is  here  speaking  of  some  personal 
experience  or  not.  but  it  is  impHDSsible  to  decide  the  point.  Rather 
against  the  idea  of  this  being  a  personal  experience  is  the  presence 
of  the  words,  *  Whoso  pleaseth  God  shall  escape  from  her.' 

27.  28.  The  exact  connexion  and  purport  of  these  verses 
is  not  easy  to  discover.  To  begin  with,  the  word  rendered 
'  account '  only  occurs  in  this  book,  where  it  is  used  in  three  pas- 
sages, in  each  of  v/hich,unfortunatel3',  the  English  rendering  is  diffe- 
rent. In  vii.  25  it  is  rendered  *  reason,'  and  in  ix.  10,  '  device.' 
Wildeboer  considers  it  equivalent  to  '  wisdom  '  here,  and  if  we 
could  so  render,  it  would  make  the  passage  much  clearer.  A 
further  interest  is  that  a  slight  variant  of  the  same  word  is  trans- 
lated in  verse  29  '  inventions,"  and  there  can  be  no  doubt  that  in 
the  original  a  play  upon  the  words  is  intended.  Perhaps  we  may 
suppose  that  the  real  meaning  is  something  like  this — that  the 
preacher  declares  he  has  carefully  compared  one  thing  with 
another  in  order  to  arrive  at  the  real  discovery  of  truth,  which  he 
has  failed  to  find,  but  has  discovered  this— that  men  have  misled 
themselves  by  false  discoveries  of  their  own  with  which  they  have 
rested  satisfied.  A  further  difficulty  of  the  passage  is  in  the  ex- 
tremely bitter  judgement  expressed  on  womankind.    The  statement 


ECCLESIASTES  7.  28—8.  i  259 

another,  to  find  out  the  account :    which  my  soul  still  28 
seeketh,   but    I  have   not   found :    one   man   among   a 
thousand  have  I  found ;  but  a  woman  among  all  those 
have  I  not  found.     Behold,  this  only  have  I  found,  that  29 
God  made  man  upright ;  but  they  have  sought  out  many 
inventions. 

Who  is  as   the   wise   man  ?    and   who   knoweth   the  8 
interpretation  of  a  thing?  A  man's  wisdom  maketh  his 
face  to  shine,  and  the  ^  hardness  of  his  face  is  changed. 

■*  Heb.  strength. 

in  verse  26  was  intelligible  enough,  for  there  a  woman  of  evil  life 
was  clearly  indicated  ;  but  here  to  say  that,  while  it  is  hard  enough 
even  among  a  thousand  men  to  find  one  lover  of  wisdom,  it  is  im- 
possible to  find  any  at  all  among  women,  is  the  excess  of  sceptical 
bitterness.  Many  passages  can  be  quoted  both  from  Greek  and  He- 
brew writers  which  show  the  poor  opinion  held  of  women  by  many 
among  them,  particularly  in  Euripides  and  in  the  Greek  epigrams.^ 
Perhaps  the  explanation  is  to  be  found  in  the  evil  influence  exerted 
in  the  Persian  and  Greek  courts  by  the  designing  women  of  the 
palace  ;  and  we  are  to  take  the  words  as  an  exaggerated  expression 
of  the  writer's  experience  of  life  as  he  has  seen  women,  by  their 
jealousy  and  plotting,  ruin  so  many  wise  counsels.  Some  have 
supposed  that  there  is  here  a  special  reference  to  Agathoclea,  the 
mistress  of  one  of  the  Ptolemies,  who  was  a  byword  for  iniquity. 
29.  God  made  man  uprig'ht.  The  writer  goes  back  in  thought  to 
Gen.  i.  31,  and  attributes  all  subsequent  evil  to  man's  own  will  and 
work.  The  '  inventions '  may  not  necessarily  be  evil,  but  there  is  a 
danger  that  man's  power  of  discovery  and  skill  in  producing  them 
should  tempt  his  pride,  and  thus  lead  him  astray.  See  the  pas- 
sages in  Greek  and  Latin  literature  cited  in  illustration  by 
Plumptre. 

viii.  1-9.  This  section  treats  of  the  praise  of  wisdom  and  its 
practical  effects,  but  also  of  its  serious  limitations. 

1.  hardness.  This  word,  literally  'strength,'  probably  denotes 
'  coarseness '  or  *  rusticity.'      The  thought  is  that  wisdom  and  its 

*  See  e.  g.  the  very  bitter  lines  in  the  Medea,  573-5  : 

*  Would  that  mortals  otherwise 
Could  get  them  babes,  that  womanlcind  were  not. 
And  so  no  curse  had  lighted  upon  men.' 

S2 


26o  ECCLESIASTES  8.  2,  3 

2  I  coimsel  ihee,  Keep  the  king's  command,  and  that  in 
?>  regard  of  the  oath  of  God.     Be  not  hasty  to  go  out  of  his 

pursuit  refine  the  face  as  well  as  illumine  the  hearth  The  LXX 
here  is  followed  by  some  interpreters  in  its  translation,  'his 
shameless  face  shall  be  hated,'  but  that  does  not  seem  at  all  to  ex- 
press the  thought  of  the  passage  ;  cf.  Ecclus.  xiii.  25,  '  The  heart  of 
a  man  changeth  his  countenance  whether  it  be  for  good  or  for 
evil.' 

Genung  has  the  following  fine  illustration  from  Stevenson's  In- 
land  Voyage,  where  that  writer  says  :  '  To  be  even  one  of  the  out- 
skirters  of  art  leaves  a  fine  stamp  on  a  man's  countenance.  I  re- 
member once  dining  with  a  party  in  the  inn  at  Chateau  Landon. 
Most  of  them  were  unmistakeable  bagmen  ;  others  well-to-do  pea- 
santry ;  but  there  was  one  young  fellow  in  a  blouse  whose  face 
stood  out  from  among  the  rest  surprisingly.  It  looked  more  finished  ; 
more  of  the  spirit  looked  out  through  it ;  it  had  a  living,  expres- 
sive air,  and  you  could  see  that  his  eyes  took  things  in.  My 
companion  and  I  wondered  greatly  who  and  what  he  could  be. 
It  was  fair  time  in  Chateau  Landon,  and  when  we  went  along  to 
the  booths  we  had  our  question  answered  ;  for  there  was  our  friend 
busily  fiddling  for  the  peasants  to  caper  to.  He  was  a  wander- 
ing violinist.' 

2.  I  counsel  thee.  These  words,  as  will  be  seen,  have  no 
equivalent  in  the  original,  and  might  well  be  omitted. 

that  in  regard  of.  It  is  generally  supposed  that  these  words 
direct  men  to  obey  the  king,  inasmuch  as  such  obedience  is  in 
accordance  with  the  Divine  will,  who  has  appointed  kings  in  human 
society  ;  and  many  commentators  illustrate  here  by  a  story  told  in 
Josephus  of  Ptolemy  Soter,  who  settled  a  number  of  Jewish  captives 
at  Alexandria,  and  bound  them  by  a  solid  oath  of  fealty  to  his  house, 
knowing  that  the  Jews  had  such  reverence  for  oaths.  Siegfried 
suggests  that  the  first  words  of  the  following  verse  should  be  read 
in  this  one,  so  that  the  meaning  of  the  passage  would  be,  '  Keep 
the  king's  command,  but  when  an  oath  of  God  is  concerned  be 
not  in  too  great  a  hurry ' — that  is,  it  behoves  a  man  to  consider 
carefully  whether  at  any  time  the  lines  of  the  Divine  and  human 
obedience  cross  one  another. 

3.  Be  not  hasty.  It  is  very  difficult  to  give  any  satisfactory 
meaning  to  these  words  as  they  are  ordinarily  read.  They  may 
mean,  '  Don't  be  too  ready  to  depart  from  your  duty  as  the  king's 
servant  even  in  difficult  circumstances '  ;  they  have  also  been  ren- 
dered, '  Do  not  tremble  in  the  king's  presence.'     If,  however,  we 

Cf.  Henry  James  in  Roderick  Hudson  :  '  Prayer  makes  fine 
lines  ' — referring  to  the  spiritual  beauty  of  a  saintly  face. 


ECCLESIASTES  8.  4-8  261 

presence;   persist   not  in  an  evil  thing:   for  he  doeth 
whatsoever  pleaseth  him.     Because  the  king's  word  hath  4 
power;  and  who  may  say  unto  him,  What  doest  thou? 
AVhoso  keepeth  the  commandment  shall  know  no  evil  5 
thing;  and   a   wise   man's   heart   discerneth   time   and 
judgement :  for  to  every  ^  purpose  there  is  a  time  and  6 
judgement ;  because  the  ^  misery  of  man  is  great  upon 
him  :  for  he  knoweth  not  that  which  shall  be ;  ^  for  who  7 
can  tell  him  how  it  shall  be  ?  There  is  no  man  that  hath  8 
power  over  the  ^  spirit  to  retain  the  ^  spirit ;  neither  hath 

»  Or,  matter  "  Or,  evil 

'^  Or,  for  even  when  it  cometh   to  pass,   who  shall  declare  it 
unto  him  ?  ^  Or,  wiyid 


follow  Siegfried  and  attach  the  first  words  to  the  former  verse  we 
shall  then  read,  '•  Depart  from  him,  persist  not  in  evil,*  and  we  shall 
understand  the  counsel  as  being  a  direction  to  leave  the  king 
when  his  commands  are  clearly  evil.  This  latter  interpretation 
seems  on  the  whole  the  best. 

5.  Whoso  keepeth  the  commandment.  It  is  doubtful  whether 
the  commandment  here  referred  to  is  that  of  God  or  of  the  earthly 
monarch,  but  the  latter  seems  more  likely  ;  in  which  case  the 
counsel  is  one  of  prudence,  advising  men  to  live  in  obedience  to 
the  king's  statutes,  and  declaring  that  the  wise  man  will  be  able 
to  understand  the  signs  of  the  time,  and  to  walk  warily  and 
safely. 

time  and  Judg-ement.  It  gives  a  better  sense  if  we  translate 
this  with  the  LXX  as  '  the  season  of  judgement,'  and  so  also  in  the 
next  verse, 

6.  misery.  This  is  rather  *  evil,'  and  the  whole  reference  of 
the  passage  seems  lo  be  to  the  oppression  and  violence  of  the  tyrant, 
and  the  weariness  of  the  wise  man  at  his  inability  to  foretell  the 
end  of  it  all. 

8.  This  verse  has  offered  much  difficulty  to  interpreters,  but  on 
the  whole  it  seems  fairly  clear  if  we  once  understand  its  construc- 
tion. It  consists  of  two  parallel  ideas,  each  made  up  of  two  mem- 
bers, and  may  be  paraphrased  as  follows  :  'Just  as  no  man  can 
hold  the  wind  in  his  fist,  neither  can  he  delay  or  anticipate  the  day 
of  his  death  ;  and  in  the  second  place,  as  there  is  no  escaping  active 
service  for  the  soldier  engaged  in  a  campaign,  so  neither  will 
evil  give  a  man  any  hberty  if  he  has  once  yielded  himself  to  its 
power.' 


262  ECCLESIASTES  8.  9-12 

he  power  over  the  day  of  death  ;  and  there  is  no  discharge 
'•  in  that  war :  neither  shall  wickedness  dehver  him  that 
9  is  given  to  it.  All  this  have  I  seen,  and  applied  my 
heart  unto  every  work  that  is  done  under  the  sun  :  ^  there 
is  a  time  wherein  one  man  hath  power  over  another  ^  to 
his  hurt. 

10  And  withal  I  saw  the  wicked  buried,  <iand  they  came 
to  the  grave  \  and  they  that  had  done  right  went  aw^ay 
from  the  holy  place,  and  were  forgotten  in  the  city :  this 

1 1  also  is  vanity.  Because  sentence  against  an  evil  work  is 
not  executed  speedily,  therefore  the  heart  of  the  sons  of 

12  men  is  e  fully  set  in  them  to  do  evil.  Though  a  sinner 
do  evil  an  hundred  times,   and  prolong  his  days,  yet 

*  Or,  in  battle  ^  Or,  what  time  one  man  had  Ct'c. 

•^  Or,  to  his  own  hurt 

^  Or,  who  had  come  and  gone  away  from  the  holy  place,  and  they 
ivere  forgotten  in  the  city  where  they  had  so  done  Or,  and  men  came 
and  ivent  ifc. 

®  Or,  emboldened 

discharge  in  war.  This  is  generally  taken  to  refer  to  the  Per- 
sian customs  which  permitted  no  escape  to  soldiers  on  service,  and 
is  contrasted  with  the  more  humane  Jewish  law  contained  in  Deut. 
XX.  5-8,  Forced  service  in  its  most  rigid  form  is  always  one  of 
the  heaviest  burdens  of  a  tyrannical  government. 

9.  there  is  a  time.  This  should  probably  be  *  at  a  time  when,' 
that  is,  the  writer  states  that  all  the  observations  of  the  previous 
passage  have  been  made  in,  and  apply  to,  a  time  of  tyranny. 

viii.  10-15.  In  this  section  the  writer  reverts  to  a  familiar  sub- 
ject, the  problem  of  the  seeming  injustice  of  the  respective  lots  of  the 
wicked  and  the  righteous,  and  he  concludes  with  a  practical  coun- 
sel to  enjoy  life  as  we  find  it. 

10.  Upon  the  meaning  of  this  verse  there  has  been  very  much 
discussion,  but  many  of  the  difficultiesof  interpretation  rather  con- 
cern the  Hebrew,  and  need  not  be  here  discussed.  There  is 
a  very  full  note  upon  it  in  Plumptre's  commentary.  On  the  whole 
the  R.V.  represents  the  meaning  very  well.  We  may  para- 
phrase as  follows,  '  Withal  I  saw  the  wicked  receive  honourable 
burial  at  the  hands  of  their  friends,  while  the  righteous  were  ex- 
cluded from  the  holy  city,  and  their  memory  forgotten  within  it.' 

12,  13.      These  verses  are  in  the  form  of  a  double  paradox, 


ECCLESIASTES  8.  13-16  263 

surely  I  know  that  it  shall  be  well  with  them  that  fear 
God,  which  fear  before  him  :    but  it  shall  not  be  well  13 
with  the  wicked,  neither  shall  he  prolong  his  days,  which 
are  as  a  shadow ;   because  he  feareth  not  before  God. 
There  is  a  vanity  which  is  done  i^on  the  earth;  that  H 
there  be  righteous  men,  unto  whom  it  happeneth  accord- 
ing to  the  work  of  the  wicked ;  again,  there  be  wicked 
men,  to  whom  it  happeneth  according  to  the  work  of  the 
righteous :     I    said   that   this   also   is   vanity.     Then   I  15 
commended  mirth,  because  a  man  hath  no  better  thing 
under  the  sun,  than  to  eat,  and  to  drink,  and  to  be 
merry  :  «-  for  that  shall  abide  with  him  in  his  labour  all  the 
days  of  his  life  which  God  hath  given  him  under  the  sun. 

When  I  applied  mine  heart  to  know  wisdom,  and  to  16 
see  the  ^  business  that  is  done  upon  the  earth  :  (c  for  also 
there  is  that  neither  day  nor  night  seeth  sleep  with  his 

*  Or,  and  that  this  should  accompany  hint  ^  Or,  travail 

*=  Or,  how  that  neither  by  day  nor  by  night  do  men  see  sleep  with 
their  eyes 

'  Though  the  life  of  the  sinful  man  be  a  long  one,  still  it  is  in  reality 
fleeting  as  a  shadow,  whereas  the  righteous,  even  with  a  short 
earthly  life,  has  in  it  the  promise  of  eternity.'  It  is  one  of  the 
strongest  passages,  therefore,  in  the  book  in  favour  of  the  doctrine 
of  a  resurrection  ;  and  naturally  Siegfried  assigns  it  to  the  hand 
of  one  of  his  more  orthodox  revisers.  For  the  thought  of  the 
passage  compare  Isa.  Ixv.  20,  Ps.  xxxix.  6,  and  Wisdom  iv.  8.  Cf, 
Tennyson  :  'Then,  if  Thou  wiliest,  let  my  day  be  brief,  So  Thou 
wilt  strike  Thy  glory  through  the  day.' 

15.  For  the  thought  of  this  verse  cf.  ii.  24,  iii.  12,  22. 

for  that  shall  abide.     This  should  rather  be  '  that  this  should 
accompany,'  or  '  let  this  accompany.' 

viii.  16 — ix.  6.  In  this  section  the  same  thought  is  pursued  as  in 
the  previous  one,  but  under  the  somewhat  different  aspect  that, 
death  being  the  common  lot  of  all,  their  various  enterprises  are 
baffled  by  it,  and  their  successes  or  failures  apparently  equalized. 
Life  appears  here  in  the  guise  of  an  endless  mocker  who  baffles  all 
men's  attempts  to  solve  his  riddles. 

16,  17.    These  verses  contain  one  sentence,  with  a  clause  in 


264  ECCLESIASTES  8.  17—9.  2 

17  eyes:)  then  I  beheld  all  the  work  of  God,  that  man 
cannot  find  out  the  work  that  is  done  under  the  sun  : 
becauie  however  much  a  man  labour  to  seek  it  out,  yet 
he  shall  not  find  it ;  yea  moreover,  though  a  wise  man 

8  think  to  know  it,  yet  shall  he  not  be  able  to  find  it.  For 
all  this  I  laid  to  my  heart,  even  to  explore  all  this ;  that 
the  righteous,  and  the  wise,  and  their  works,  are  in  the 
hand  of  God  :  whether  it  be  love  or  hatred,  man  knoweth 

2  it  not ;  all  is  before  them.  All  things  come  alike  to  all : 
there  is  one  event  to  the  righteous  and  to  the  wicked ; 
to  the  good  ^  and  to  the  clean  and  to  the  unclean ;  to 
him  that  sacrificeth  and  to  him  that  sacrificeth  not :  as 
is  the  good,  so  is  the  sinner ;  and  he  that  sweareth,  as 
*  Some  ancient  versions  read,  and  to  the  evil ;  to  the  clean  tfc. 


parenthesis  that  describes  the  ceaseless  effort  of  the  searcher  who 
gives  himself  no  rest  either  night  or  day.  The  meaning  of  the 
verses  is  sufficiently  clear,  and  they  constitute  a  definite  state- 
ment that  by  searching  man  cannot  discover  the  mysteries  of  the 
Divine  working.  Plumptre  reminds  us  that  the  words  form  the 
text  of  Bishop  Butler's  famous  sermon  on  '  The  Ignorance  of  Man.' 

ix.  1.  all  is  "before  them.  These  words  as  they  stand  seem  to 
constitute  the  statement  that  what  lies  ahead  in  life  is  unknown  to 
each  man  ;  whether  his  future  he  made  up  of  love  or  hate,  he  can- 
not tell.  The  LXX,  however,  and  Siegfried  follows  it,  includes 
the  first  word  of  the  next  verse  in  this  phrase,  and,  by  the  tiny 
alteration  of  one  letter,  reads  it  '  vanity' ;  thus  the  words  run  '  All 
that  lies  before  them  is  vanity.'  It  is  a  possible  but  not  very  pro- 
bable rendering. 

2.  For  the  practical  scepticism  of  this  verse  cf.  Job  ix.  22, 
though  the  latter  passage  is  even  more  severe  than  this. 

to  the  g-ood.  This  is  the  only  one  of  the  comparisons  that  has 
no  second  member,  and  it  is  probable  that  we  should  read  with 
several  versions  *  and  to  the  evil '  after  it.  In  the  references  that 
follow  to  ceremonial  cleanness  and  to  sacrifice,  we  see  that  the 
writer  has  the  Levitical  law  in  mind. 

he  that  sweareth.  As  has  been  pointed  out,  each  of  the  com- 
parisons in  the  verse  has  the  good  one  first,  so  here  it  would  seem 
that  the  person  who  takes  an  oath,  and  loyally  observes  it,  is  set 
over  against  a  man  who,  in  a  spirit  of  caution  or  cowardice,  is 


ECCLESIASTES  9.  3-6  265 

he  that  feareth  an  oath.     This  is  an  evil  in  all  that  is  3 
done  under  the  sun,  that  there  is  one  event  unto  all :  yea 
also,  the  heart  of  the  sons  of  men  is  full  of  evil,  and 
madness  is  in  their  heart  while  they  live,  and  after  that 
tJiey  go  to  the  dead.     ^  For  to  him  that  is  joined  with  all  4 
the  living  there  is  hope :  for  a  living  dog  is  better  than  a 
dead  lion.     For  the  living  know  that  they  shall  die  :  but  5 
the  dead  know  not  any  thing,  neither  have  they  any  more 
a  reward ;  for  the  memory  of  them  is  forgotten.     As  well  6 
their  love,  as  their  hatred  and  their  envy,  is  now  perished  ; 
neither  have  they  any  more  a  portion  for  ever  in  any 
thing  that  is  done  under  the  sun. 

*  Another  reading  is,  For  who  is  exempted?    With  alllsfc.    or, 
voho  can  choose  ?    With  all  ^c. 


afraid  either  to  take  the  oath  or  to  carry  out  its  conditions  when 
he  has  taken  it.  The  majority  of  commentators,  however,  under- 
stand the  words  differently,  and  hold  that  '  sweareth  '  here  refers 
to  rash  oath-taking. 

3.  and  after  that.  The  English  version  fails  to  give  us  the 
tragic  significance  of  the  original,  which  breaks  off  suddenly,  and, 
after  a  solemn  pause,  concludes  with  the  words  '  to  death.' 

4.  There  is  no  doubt  that  the  R.  V.  here  gives  the  best  meaning 
to  the  original.  The  Hebrew  margin  suggests  another  meaning, 
the  equivalent  of  which  is  given  in  the  R.  V.  margin,  namely,  '  for 
who  is  exempted  ?  but  there  seems  no  purpose  in  the  question 
and  no  advantage  in  the  change. 

a  living-  dog.  We  must  remember  that  in  the  East  a  dog  is 
despised,  and  consequently  the  comparison  here  is  between  the 
greatest  of  animals  when  dead  and  the  least  worthy  when  alive. 
Cf.  the  saying  of  Achilles  in  the  Odyssey,  '  It  is  better  to  be  a  serf 
among  the  living  than  a  king  among  the  dead.' 

5.  the  living  know.  Here  it  appears  that  the  writer  considers 
that  it  is  better  to  look  forward  even  to  death  than  to  have  no 
memory  at  all,  and  the  blackness  of  the  general  O.  T.  view  of 
death  is  here  distinctly  felt. 

reward  . . .  memory.  These  words  in  the  original  are  very 
much  alike,  so  that,  as  we  have  found  several  times,  here  also 
a  play  upon  them  is  purposed.  We  might  render  it  thus,  •  They 
have  no  wage,  nor  is  there  a  page  for  them  in  memory's  book.' 


266  ECCLESIASTES  9.  7-10 

7  Go  thy  way,  eat  thy  bread  with  joy,  and  drink  thy  wine 
with  a  merry  heart ;  for  God  hath  already  accepted  thy 

8  works.     Let  thy  garments  be  always  white  ;  and  let  not 

9  thy  head  lack  ointment.  ^  Live  joyfully  with  the  wife 
whom  thou  lovest  all  the  days  of  the  life  of  thy  vanity, 
which  he  hath  given  thee  under  the  sun,  all  the  days  of 
thy  vanity:   for  that  is  thy  portion  in  Hfe,  and  in  thy 

10  labour  wherein  thou  labourest  under  the  sun.     What- 
soever thy  hand  ^  findeth  to  do,  do  //  with  thy  might ; 

*  Or,  Enjoy  (Heb.  See)  life 

''Or,  attaineth  to  do  by  thy  strength^  that  do 


ix.  7-12,  The  same  thought  still  connects  these  verses  with 
those  of  the  last  paragraph,  but  they  begin  with  a  brighter  counsel 
along  the  lines  of  viii.  15.  The  shadow  of  the  grave  must  not  be 
permitted  so  to  fall  upon  Hfe  as  to  deprive  it  of  all  joy ;  and  yet 
the  writer  cannot  escape,  in  verses  11  and  12,  from  its  darkness. 

*I.  God  hath  already.  These  words  signify  that  a  man  may 
live  in  accordance  with  the  counsel  herein  given,  confident  that 
God  has  set  his  approval  upon  such  a  life. 

8.  The  signs  here  are  those  of  festivity,  white  garments  and 
perfumed  locks  being  distinctive  of  festive  occasions. 

9.  Live  joyfully.  Here  the  quiet  life  of  the  home  is  praised, 
and  advice  given  to  make  the  best  of  it,  because  life  itself  is  short. 
The  words  '  all  the  days  of  the  life  of  thy  vanity'  are  omitted  in 
many  of  the  old  versions,  probably  because  they  seemed  to  cast  a 
shadow  upon  the  joyful  thought  of  the  rest  of  the  verse.  Compare 
the  words  of  Tennyson  : 

*  O  happy  he,  and  fit  to  live, 
On  whom  a  happy  home  has  power 
To  make  him  trust  his  life,  and  give 
His  fealty  to  the  halcyon  hour.' 

10.  Whatsoever  thy  hand  findeth  to  do.  This  very  familiar 
form  of  the  text  is  probably  not  the  correct  one.  It  should  rather 
read,  *  Whatsoever  lies  within  thy  strength  to  do,  do  it'  ;  and  we 
are  reminded  of  the  Latin  proverb  which  states  that  a  man's  strength 
is  the  limit  of  his  obligation  (*  ultra  posse  nemo  obligatur '),  and  it 
is  possible  that  the  words  here  may  have  been  in  the  mind  of  Jesus 
when  He  said,  '  We  must  work  .  .  .  while  it  is  day  :  the  night 
Cometh,  when  no  man  can  work.'     (John  ix.  4.) 


ECCLESIASTES  9.  11-14  267 

for  there  is  no  work,  nor  device,  nor  knowledge,  nor 
wisdom,  in  «■  the  grave,  whither  thou  goest. 

I  returned,  and  saw  under  the  sun,  that  the  race  is  not  1 1 
to  the  swift,  nor  the  battle  to  the  strong,  neither  yet 
bread  to  the  wise,  nor  yet  riches  to  men  of  understanding, 
nor  yet  favour  to  men  of  skill ;  but  time  and  chance 
happeneth  to  them  all.  For  man  also  knoweth  not  his  12 
time :  as  the  fishes  that  are  taken  in  an  evil  net,  and  as 
the  birds  that  are  caught  in  the  snare,  even  so  are  the 
sons  of  men  snared  in  an  evil  time,  when  it  falleth  sud- 
denly upon  them. 

I  have  also  seen  wisdom  under  the  sun  on  this  wise,  13 
and  it  seemed  great  unto  me  :  there  was  a  little  city,  and  14 

^  Heb.  SheoL 


the  grave.  This  is,  of  course,  the  Hebrew  word  '  Sheol,'  the 
ordinary  name  for  the  under-world  ;  but  it  is  its  only  occurrence  in 
this  book. 

12.  in  an  evil  net.  Siegfried  thinks  that  the  word  *  evil '  should 
be  omitted,  as  it  has  arisen  from  a  misreading  of  the  Hebrew 
through  the  word  for  '  snare  '  closely  resembling  the  word  for  '  evil.' 
The  figure  is  found  in  several  other  places  (cf.  Prov.  vii.  23  ;  Ezek. 
xii.13,  &cO- 

ix.  13-16.  These  verses  contain  an  example  of  wisdom  which 
is  either  taken  from  actual  experience  or  is  a  parable.  Those 
who  regard  it  as  a  reflection  of  a  historical  situation  cite  Dor,  the 
siege  of  which  is  described  in  i  Mace,  xv;  but  the  details  there 
given  are  not  sufficient  to  enable  us  to  identify  the  events  here 
recorded  with  that  incident.  Others  suppose  it  to  refer  to  the 
siege  of  Bethsura  (i  Mace.  vi.  31  ;  2  Mace.  xiii.  19),  but  again 
there  is  no  sufficient  grounds  for  the  identification.  As  Haupt 
remarks,  the  name  of  the  wise  defender  of  Bethsura  has  been  for- 
gotten, while  the  name  of  its  traitor  is  preserved  ;  and  he  further 
cites  Wellhausen's  remark  that  the  Jews  would  have  forgotten 
Judas  Maccabeus  if  the  Books  of  the  Maccabees  had  not  been  pre- 
served by  the  Christian  Church.  Other  parallels,  such  as  that  of 
the  siege  of  Abel  in  2  Sam.  xx.  15-22,  or  of  the  services  Themis- 
tocles  rendered  to  Athens,  seem  to  be  quite  beside  the  point.  The 
whole  narrative,  however,  is  sufficiently  true  to  human  experience 
to  make  it  very  telling. 


268  ECCLESIASTES  9.  15— 10.  i 

few  men  within  it ;  and  there  came  a  great  king  against  it, 

15  and  besieged  it,  and  built  great  bulwarks  against  it :  now 
there  was  found  in  it  a  poor  wise  man,  and  he  by  his  wis- 
dom delivered  the  city  ;  yet  no  man  remembered  that  same 

1 6  poor  man.  Then  said  I,  Wisdom  is  better  than  strength  : 
nevertheless  the  poor  man's  wisdom  is  despised,  and  his 
words  are  not  heard. 

1 7  The  words  of  the  wise  ^^  spoken  in  quiet  are  heard  more 

18  than  the  cry  of  him  that  ruleth  among  fools.  Wisdom  is 
better  than  weapons  of  war :  but  one  sinner  destroyeth 

10  much   good.     Dead    flies   cause   the   ointment   of  the 
*  Or,  heard  in  quiet  arc  better  than  &c. 

16.  Cf.  vii.  19;  also  Dunbar's  poem,  'None  may  assure  in  this 
world,'  11.  16-20: 

'  Nane  heir  hot  riche  men  has  renown e. 
And  pure  men  are  pluckit  down, 

And  none  hot  just  men  tholis  injure  ; 
Sa  wit  is  blinded  and  ressoun  : 

In  to  this  warld  may  none  assure.' 

ix.  17 — X.  8.  The  whole  of  this  long  section  consists  of  rather 
loosely  connected  verses,  many  of  them  in  the  form  of  proverbs, 
and  all  dealing  generally  with  the  question  of  wisdom  and  its 
practical  applications. 

1*1.  spoken  in  quiet.  This  should  rather  be  read  with  the 
margin, '  heard  in  quiet  are  better  than.'  The  meaning  is,  of  course, 
that  more  powerful  than  noisy  declamation  is  the  restrained  and 
careful  speech  of  the  wise. 

him  that  ruleth  among  fools.     This  is  equivalent  to  the 
Arch-fool. 

18.  sinner.  While  the  word  here  employed  may  mean  '  traitor,' 
it  is  probable  that  it  has  rather  the  meaning  of  a  man  who  acts 
foolishly  and  thoughtlessly.  This  is  another  form  of  the  common 
experience  that  thoughtlessness  often  causes  more  harm  than 
heartlessness. 

X.  1.  Dead  flies.  This  probably  should  be  rather  translated 
*  deadly  flies,'  that  is,  those  that  are  either  poisonous  in  themselves 
or  carry  contagion  from  the  fact  that  they  are  nourished  upon, 
and  live  in,  unclean  conditions.     When,  therefore,  they  find  their 


ECCLESIASTES  10.  2-5  269 

perfumer  "  to  send  forth  a  stinking  savour :  so  doth  a  little 

folly  ^'outweigh    wisdom   and   honour.      A  wise  man's  2 

heart  is  at  his  right  hand  ;  but  a  fool's  heart  at  his  left. 

Yea    also,    when    the    fool    walketh    by    the    way,    his  3 

c  understanding  faileth  him,  and  he  saith  ^  to  every  one 

that  he  is  a  fool.     If  the  spirit  of  the  ruler  rise  up  against  4 

thee,  leave  not  thy  place;   for  e yielding  allayeth  great 

offences.     There  is  an  evil  which  I  have  seen  under  the  5 

sun,  as  it  were  an  error  which  proceedeth  from  the  ruler  : 

*  Or.  to  stink  and  putrefy 

^  Or,  him  that  is  valued  for  wisdom  *=  Heb.  heart. 

^  Or,  of  ®  Or,  gentleness  leaveth  great  sins  undojie 

way  into  delicate  and  costly  ointment,  they  bring  the  germs  with 
them  which  sour  and  spoil  it. 

so  doth  a  little  folly.  The  second  half  of  the  verse  has  been 
interpreted  in  various  ways.  Some  think  that  it  means  the  world 
in  general  pays  more  attention  to,  and  values  more  highly,  a  little 
folly  than  it  does  much  wisdom  ;  but  this  somewhat  simple  statement 
is  not  in  itself  probable  here,  and  does  not  well  carry  out  the  com- 
parison. We  must  either  read,  as  is  done  in  the  text,  or  understand 
it  of  a  person  in  whose  case  a  little  folly  spoils  the  effect  of  his 
general  reputation  for  wisdom. 

2.  at  Ms  right  hand.  In  many  languages  and  at  many  times 
the  figure  of  the  right  and  left  hand  has  been  employed  for  wise 
and  unwise  conduct.  Illustrations  from  the  Greek  poets  will  be 
found  in  Plumptre,  who  also  reminds  the  reader  of  the  significance 
of  our  word  'sinister,'  which  was,  of  course,  originally  'left-handed,' 
and  compare  our  common  usage  *  a  left-handed  compliment.' 

3.  when  the  fool  walketh.  Just  as  a  wise  or  good  man  is 
known  by  his  walk  or  conduct,  so  the  foolish  declares  himself  by 
his  mere  appearance.  The  latter  part  of  the  verse  may  either  mean 
that  owing  to  his  self-conceit  he  says  of  every  one  else  that  they  are 
fools,  or,  by  his  conduct,  he  declares  himself  to  be  a  fool  to  every 
one  that  sees  him. 

4.  leave  not  thy  place.  The  counsel  here  given  is  that  the 
courtier  in  presence  of  the  ruler's  rage  should  not  readily  throw  up 
his  position  or  in  petulance  withdraw  from  the  royal  presence,  but 
should  remember  that  patience  is  the  best  solver  of  many  difficulties, 
and  observe  the  counsel  of  Prov.  xv.  i.  The  'offences'  referred 
to  must  surely  be  those  of  the  ruler,  not  of  the  courtier,  as  many 
interpreters  think. 

5.  6.     The  state  of  things  pictured  in  these  verses  has  had  many 


270  ECCLESIASTES  10.  6-to 

6  folly  is  set  in  great  ^  dignity,  and  the  rich  sit  in  low  place. 

7  I  have  seen  servants  upon  horses,  and  princes  walking  as 

8  servants  upon  the  earth.     He  that  diggeth  a  pit  shall  fall 
into  it ;  and  whoso  breaketh  through  a  fence,  a  serpent 

9  shall  bite  him.     Whoso  ^  heweth  out  stones  shall  be  hurt 
therewith;    and  he  that  cleaveth  wood  is  endangered 

10  thereby.     If  the  iron  be  blunt,  and  one  do  not  whet  the 
edge,  then  must  he  put  to  more  strength  :  but  wisdom  is 

*  Heb.  heights.  ^  Or,  moveth  stones 


clear  illustrations  in  history,  and  we  need  not  seek  for  any  one 
special  example  as  the  one  before  the  eyes  of  the  writer,  though 
the  Greek  period  of  Jewish  history  affords  many  parallels. 

7.  upon  horses.  The  general  custom  in  the  earlier  days  in  the 
East  was  for  men  of  importance  to  ride  upon  asses,  and  the  mention 
of  horses  here  is  taken  as  an  evidence  of  the  later  date  of  the  book 
(see  Jer.  xvii.  25,  and  for  the  general  figure  Prov.  xix.  10). 

8.  This  and  the  immediately  following  verses  inculcate  the 
spirit  of  caution  as  a  practical  manifestation  of  wisdom.  Siegfried 
attributes  the  next  four  verses  to  one  of  the  later  editors. 

a  fence.  This  should  rather  be  '  a  wall,'  since  the  serpent 
uses  the  latter  as  a  hiding-place,  and  in  pulling  the  wall  down 
there  is  the  danger  of  the  serpent,  in  his  anger  at  being  disturbed, 
striking  at  the  intruder.  As  to  the  interpretation  of  the  passage, 
there  are  two  possibilities.  It  may  refer  either  to  works  of  wanton 
destruction,  which  are  apt  to  meet  with  retribution,  or  to  the  task 
of  reformers,  which  is  constantly  being  hindered  by  nervous  or 
spiteful  opponents. 

9.  heweth  out.  These  words  are  better  rendered  'moveth,' 
and  the  idea  may  be  that  of  a  man  who  moveth  his  neighbour's 
landmark  (Deut.  xix.  14),  though  others  would  take  it  to  refer  to 
the  work  of  the  quarryman   (cf.  Prov.  xxvi.  27). 

10.  wisdom  is  profitable.  There  are  many  difficulties  in  the 
Hebrew  of  this  verse,  but  they  are  purely  linguistic,  and  the  only 
words  about  which  there  is  any  question  as  to  their  translation  are 
these  latter  ones.  The  meaning  seems  to  be  that  just  as  it  is  a 
wiser  thing  for  a  man  to  sharpen  his  axe  than  to  be  compelled 
to  put  forth  more  strength  with  less  effect  if  he  fails  to  do  so,  so 
wisdom  takes  a  man  much  further,  and  with  less  effort,  than 
does  brute  force  ;  so  that  we  might  render  the  words,  '  Wisdom  is 
profitable  to  set  things  to  rights.' 


ECCLESIASTES  10.  ir-i6  271 

profitable  to  direct.     '^If  the  serpent  bite  *^  before  it  be  n 
charmed,  then  is  there  no  advantage  in  cthe  charmer. 
The  words  of  a  wise  man's  mouth  are  gracious ;  but  the  1 2 
hps  of  a  fool  will  swallow  up  himself.     The  beginning  of  13 
the  words  of  his  mouth  is  foolishness :  and  the  end  of 
dhis  talk  is  mischievous  madness.     A  fool  also  multi-  14 
plieth  words  :  yet  man  knoweth  not  what  shall  be  ;  and 
that  which  shall  be  after  him,  who  can  tell  him?    The  15 
labour  of  fools  wearieth  every  one  of  them,  for  he  know- 
eth not  how  to  go  to  the  city.     Woe  to  thee,  O  land,  16 
when  thy  king  is  a  ^  child,  and  thy  princes  eat  in  the 

*  Or,  Surely  the  serpent  will  bite  where  there  is  no  enchantment, 
and  the  slanderer  is  no  better 

^  Heb.  without  enchantment.  <=  Heb.  the  master  of  the  tongue. 

^  Heb.  his  mouth.  ®  Or,  servant 

11.  If  the  serpent  bite.  The  words  as  read  in  the  R.V.  text 
form  a  fairly  clear  parable,  namely,  if  the  serpent-charmer  is  not 
quick  enough  to  quiet  the  snake  before  it  bites  him,  then  he  is  not 
up  to  his  business.  Just  so  is  the  wise  man  shown  by  his  power 
to  gain  a  quick  advantage  over  his  enemies.  The  reading  of  the 
margin  arises  from  a  misunderstanding  of  the  word  translated 
*  charmer,'  which  means  literally  *  lord  of  the  tongue,'  and  so  is 
rendered  by  some  *  slanderer  ';  but  the  translation  is  not  probable, 
and  it  would  introduce  a  new  and  inappropriate  idea. 

14.  A  fool  also  multiplieth,  words.  The  irony  of  this  verse 
consists  in  the  fact  that  a  fool  will  talk  glibly  about  all  sorts  of 
mysteries,  while  he  ignores  man's  real  ignorance  of  the  destinies 
of  human  life. 

15.  wearieth  every  cue  . . .  for  he  knoweth  not.  This  would 
be  better  rendered  *  every  one  who  knoweth  not,'  but  the  exact 
meaning  of  the  words  is  not  easy  to  discover.  Of  the  many  inter- 
pretations that  have  been  given  the  two  following  are  perhaps 
the  best,  and  the  first  seems  preferable  to  the  second,  (i)  A 
traveller  who  seeks  his  direction  to  the  city  from  a  fool  will  be  so 
confused  by  the  latter's  roundabout  directions  that  he  will  not  be 
able  to  find  it.  This  is  so  common  an  experience  that  every  one 
will  sympathize  with  its  force.  (2)  Only  a  person  who  has  not  wit 
enough  to  find  his  own  way  to  the  well-known  city  will  be  foolish 
enough  to  be  disturbed  by  the  counsels  of  a  fool.  For  the  idea  of 
the  verse  cf.  Isa.  xxxv.  8. 

16.  a  child.   This  word  may  also  be  translated  'servant,'  and  is 


272  ECCLESIASTES  10.  17-20 

17  morning  !  Happy  art  thou,  O  land,  when  thy  king  is  » the 
son  of  nobles,  and  thy  princes  eat  in  due  season,  for 

18  strength,  and  not  for  drunkenness  !  By  slothfulness  the 
i>  roof  sinketh  in  ;  and  through  idleness  of  the  hands  the 

19  house  leaketh.  A  feast  is  made  for  laughter,  and  wine 
maketh  glad  the  life :  and  money  answereth  all  things. 

20  Curse  not  the  king,  no,  not  in  thy  thought ;  and  curse 
not  the  rich  in  thy  bedchamber :  for  a  bird  of  the  air 
shall  carry  the  voice,  and  that  which  hath  wings  shall  tell 
the  matter. 

*  Or,  i^free  man  ^  Or,  rafters  sink 


thought  by  some  here  to  be  better  so  rendered,  as  it  would  then 
refer  to  a  usurper  who  had  ascended  the  throne,  though  of  low 
origin  ;  but  the  word  '  child '  gives  an  equally  good  meaning,  since 
so  frequently  the  child-ruler  is  under  the  domination  of  unscru- 
pulous advisers.  The  statement  seems  too  general  to  enable  us  to 
fix  upon  any  one  ruler  as  designated  by  it,  though  Haupt  refers  it 
to  Alexander  Balas,  and  Gratz,  who  translates  '  servant,'  to  Herod 
the  Great. 

eat.  This    word    signifies    the    self-indulgent    feasting   of   a 
luxurious  banquet.   Plumptre  quotes  appropriately  Catullus,  xlvii.  5: 

'Upon  rich  banquets  sumptuously  spread 
Still  gorge  you  daily.' 

Cf.  also  Isa.  v.  11  ;  Acts  ii.  15. 

IV.  the  son  of  nobles.  This  rather  favours  the  translation 
'servant'  in  the  previous  verse,  as  the  contrast  would  be  between 
the  true  hereditary  monarch  and  the  base-born  usurper.  The  court 
is  here  further  represented  as  filled  with  men  who  are  careful  and 
well  regulated  in  their  habits,  which,  of  course,  makes  for  happi- 
ness and  good  government. 

19.  This  verse  seems  to  have  even  less  connexion  than  usual 
in  this  section  with  those  that  precede  or  follow  it.  Some  under- 
stand it  as  referring  to  the  luxurious  princes  mentioned  in  verse  16  ; 
but  if  so,  the  reference  is  not  clear,  and  it  must  be  misplaced. 
Taken  alone,  its  meaning  is  clear  enough,  namely,  that  in  the  case 
of  those  who  are  simply  desiring  the  pleasures  of  life,  money  will 
purchase  all  they  require.  See  Plumptre's  commentary  for  illus- 
trations from  Latin  and  Greek  authors, 

20.  bird  of  the  air  shall  carry.     This  verse  inculcates  caution 


ECCLESIASTES  11.  1-3  273 

^  Cast  thy  bread  ^  upon  the  waters  :  for  thou  shalt  find  11 

it  after  many  days.     ^  Give  a  portion  to  seven,  yea,  even  3 

unto  eight ;  for  thou  knowest  not  what  evil  shall  be  upon 

the  earth.      If  the  clouds  be  full  of  rain,  they  empty  3 

*  Or,  Send  forth  ^  Heb.  upon  the  face  of  the  waters. 

•^  Or,  Divide  a  portion  into  seven,  yea,  even  into  eight 

on  the  part  of  those  who  have  to  deal  with  men  in  high  stations. 
The  figure  is  probably  only  a  proverbial  one,  though  some  have 
seen  in  it  a  reference  to  carrier-pigeons  as  employed  by  spies  and 
informers  ;  but,  though  appropriate,  this  is  not  requisite.  Again 
Plumptre  supplies  many  excellent  literary  illustrations. 

xi.  \.  Cast  thy  bread  upon  the  waters.  This  verse  has  given 
rise  to  many  varying  interpretations,  but  in  general  it  seems  to  be 
rightly  regarded  as  a  proverbial  utterance  that  was  common  to 
Semitic  languages.  In  Delitzsch's  commentary  numerous  examples 
are  given,  of  which  one  may  be  here  quoted — '  Do  good,  cast  thy 
bread  into  the  water  ;  thou  shalt  be  repaid  some  day/  Stories  are 
also  told  in  Arabic  and  Hebrew  writers  of  men  whose  conduct 
was  guided  by  these  proverbs,  and  who  in  obedience  to  them  were 
extremely  generous  to  the  poor.  We  read  of  one  man  who  had 
been  in  the  habit  of  daily  casting  a  cake  of  bread  into  the  river,  and 
who  was  thus  the  means  of  saving  a  life,  a  son  of  one  of  the  Caliphs, 
and  thus  won  for  himself  honour  and  fortune.  Others,  again,  see 
in  the  words  a  reference  to  the  venture  of  commerce  ;  and  it  has 
been  regarded  as  a  proof  that  the  writer  lived  in  a  great  seaport 
like  Alexandria,  where  he  wasTamiliar  with  the  merchant  venturers, 
who  sent  their  corn  and  other  produce  to  many  lands  in  hope  of  a 
market.  Again,  the  words  have  been  used  of  the  processes  of  agri- 
culture, and  the  sowing  of  seed  in  irrigated  fields,  and  even  less 
likely  interpretations  have  been  suggested. 

2.  Give  a  portion  to.  If  this  translation  is  taken,  the  verse 
will  then  be  another  counsel  to  generosity  without  thought  of  an 
immediate  return  ;  but  if  we  translate  with  the  margin,  as  seems 
more  probable,  divide  a  portion  into  seven  or  eight  parts,  then  it  is 
a  counsel  of  caution,  as  in  the  words  of  Antonio,  in  The  Merchant 
of  Venice : 

*  I  thank  my  fortune  for  it. 
My  ventures  are  not  in  one  bottom  trusted, 
Nor  to  one  place  ;   nor  is  my  whole  estate 
Upon  the  fortune  of  this  present  year.' 

Either  interpretation  fits  well  with  the  closing  part  of  the  verse, 
but  the  former  suits  best  the  counsel  of  verse  i. 

3.  the  olouds,  &c.    This  verse  states  two  examples  of  the  fixed- 

T 


274  ECCLESIASTES  11.  4-7 

themselves  upon  the  earth  :  and  if  a  tree  fall  ^^  toward  the 
south,  or  '^  toward  the  north,  in  the  place  where  the  tree 

4  falleth,  there  shall  it  be.  He  that  observeth  the  wind 
shall  not  sow;  and  he  that  regardeth  the  clouds  shall 

5  not  reap.  As  thou  knowest  not  what  is  the  way  of  the 
^wind,  nor  how  the  bones  do  grow  in  the  womb  of  her 
that  is  with  child;  even  so  thou  knowest  not  the  work 

6  of  God  who  doeth  all.  In  the  morning  sow  thy  seed, 
and  in  the  evening  withhold  not  thine  hand:  for  thou 
knowest  not  which  shall  prosper,  whether  this  or  that,  or 

7  v/hether  they  both  shall  be  alike  good.     Truly  the  light 

a  Or,  in  ^  Or,  spirit 

ness  of  natural  law  with  the  obvious  purpose  of  suggesting  that 
this  may  either  paralyse  or  encourage  exertion.  If  one  regards 
the  matter  in  the  proper  light  he  will  see  that,  though  in  a  sense 
things  are  likely  to  happen  in  the  future  as  they  have  happened  in 
the  past,  still  no  one  is  able  perfectly  to  predict  what  will  come, 
and  should  in  consequence  perform  the  duty  that  lies  nearest  at 
hand  and  trust  the  future  to  bring  it  to  fruition. 

4.  He  that  observeth  the  wind.  In  illustration  of  the  principle 
just  stated  is  taken  the  conduct  of  the  wise  agriculturist,  who  will 
not  be  so  fearful  of  atmospheric  threatenings  as  to  refrain  from  the 
proper  processes  to  which  each  season  calls  him. 

5.  the  way  of  the  wind.  A  close  parallel  to  this  is  to  be  found 
in  John  iii.  8,  and  it  is  possible  that  this  passage  is  there  in  the 
mind  of  the  speaker.  The  marvels  of  embryology,  which  in  our 
day  have  been  so  studied  as  to  afford  even  greater  reason  for 
amazement  than  at  the  time  of  the  writer,  are  also  used  in  illustra- 
tion in  Ps.  cxxxix.  13-16  ;  Prov.  xxx.  19  ;  and  2  Mace.  vii.  22.  If 
these  common  natural  processes  are  beyond  the  ken  of  the  student, 
how  much  less  can  he  expect  to  understand  the  inner  secret  of  the 
Divine  working. 

6.  In  the  morning.  This  surely  refers  to  the  simple  processes 
of  agriculture,  and,  in  a  somewhat  poetic  form,  advises  a  man  to 
proceed  with  his  necessary  activity  throughout  the  whole  day  ; 
but  some,  with  less  probability,  have  regarded  it  as  referring  in  a 
more  general  way  to  the  work  of  life  from  its  earliest  days  to  its 
latest,  while  some  confine  its  meaning  to  the  duty  of  building  up  a 
family. 

7.  8.     These  verses  speak  of '  the  good  of  life,  the  mere  living,' 


ECCLESIASTES  11.  8,9  275 

is  sweet,  and  a  pleasant  thing  it  is  for  the  eyes  to  behold 
the  sun.     ''^  Yea,  if  a  man  live  many  years,  let  him  rejoice  8 
in  them  all ;  ^  but  let  him  remember  the  days  of  darkness, 
for  they  shall  be  many.     All  that  cometh  is  vanity. 

Rejoice,   O  young  man,  in  thy  youth ;  and  let  thy  9 

heart  cheer  thee  in  the  days  of  thy  youth,  and  walk  in 

the  ways  of  thine  heart,  and  in  the  sight  of  thine  eyes : 

but  know  thou,  that  for  all  these  things  God  will  bring 

*  Or,  For  ^  Or,  and  rememher 


but  remind  us  in  the  spirit  of  Ps.  xc.  10,  which  is  so  common  a 
mood  of  the  Hebrew  writers,  that  the  end  is  sorrow.  Cf.  Kirstie 
ElHott's  saying  in  the  Weir  of  Hermiston  :  *  Mind  that  this  life  's  a 
disappointment,  and  a  mouthful  o'  mools  is  the  appointed  end.' 
It  is,  however,  set  before  us  here  in  the  spirit  of  Lippi's  verse, 

'  Death  for  us  all,  and  his  own  life  for  each.' 

From  verse  7  to  xii.  7  Siegfried  assigns  to  the  first  reviser  of  the 
book. 

xi.  9 — xii.  8.  This  section,  which  probably  constitutes  the  closing 
section  of  the  book,  as  it  was  originally  written,  begins  with  a 
counsel  to  youth  to  rejoice  in  its  opportunities,  and  also  to  be 
mindful  of  its  God,  before  'the  days  of  darkness'  mentioned  in 
verse  8  come  upon  it ;  but  here  the  days  of  darkness  are  described 
in  the  most  poetical  language  of  one  of  the  most  famous  passages 
in  all  literature. 

9.  Rejoice,  O  young  man.  These  words  form  the  basis  of  a 
famous  old  student's  song  that  dates,  in  its  original  form,  from 
the  thirteenth  century,  beginning,  *  Gaudeamus  igitur  iuvenes  dum 
sumus.' 

walk  in  the  ways.  These  words  are  used  in  a  sense  quite 
opposite  to  that  in  which  they  are  found  in  Num.  xv.  39,  and  it  is 
possible  that  the  latter  passage  may  have  been  in  the  writer's  mind, 
and  that  he  is  here  to  a  certain  extent  parodying  it,  or  at  all  events, 
showing  that  it  is  not  always  wrong  to  follow  one's  natural  instincts 
if  only  in  pursuit  of  their  dictation  one  remembers  that  the  God  who 
has  bestowed  them  upon  us  will  also  require  their  proper  employ- 
ment at  our  hands.  If,  of  course,  we  consider,  as  some  do,  that 
these  last  words  are  a  pious  reflection  of  another  hand,  then  there 
is  the  less  reason  for  surprise  at  the  counsel  given  in  the  early 
part  of  the  verse. 

T  2 


2  76  ECCLESIASTES  11.  lo— 12.  i 

10  thee  into  judgement.     Therefore  remove  ^  sorrow  from 
thy  heart,  and  put  away  evil  from  thy  flesh :  for  youth 
12  and  the  prime  of  Hfe  are  vanity.     Remember  also  thy 
°  Or,  vexation     Or,  provocation 

10.  sorrow.  The  word  seems  to  cover  all  gloom  and  moroseness, 
and  the  word  rendered  '  evil '  in  the  following  clause  is  better 
understood  of  physical  pain  or  defect  than  of  moral  evil. 

prime  of  life.  This  word  may  be  rendered  either  the  dawn 
of  life  or,  taking  it  from  a  different  root,  the  season  when  a  man's 
hair  is  black.  If  the  latter  be  correct,  then  the  contrast  with  the 
picture  of  old  age  that  follows  is  more  striking. 

xii.  1.  Remember  also  thy  Creator.  As  the  words  stand 
they  constitute  a  counsel  to  become  firmly  rooted  in  religious  fai^ 
in  early  life  as  a  safeguard  against  the  hopeless  pessimism  of  an 
old  age  that  knows  none  of  the  strength  or  consolation  of  religion. 
A  fine  use  is  made  of  this  verse  in  the  inscription  encircling  the  dome 
of  the  beautiful  school-chapel  at  Giggleswick.  By  a  slight  alteration 
of  the  original  word  some  scholars  translate  'well,'  and  understand 
it,  in  the  light  of  Prov.  v.  15,  18,  and  Song  of  Songs  iv.  12  (see  notes 
on  these  passages),  *■  Remember  thy  wife  in  the  days  of  thy  youth.' 
The  figure  was  common  in  Oriental  poetry  for  a  woman,  and 
here  the  writer  is  taken  as  advising  faithful  love  in  early  manhood. 

Immediately  after  this  counsel,  with  the  thought  of  the  dark 
days  that  are  to  follow,  begins  the  difficult  and  much-discussed 
passage  contained  in  the  first  seven  verses  of  the  chapter.  There 
are  two  main  lines  of  interpretation.  The  one  regards  the  whole 
passage  as  a  vivid  and  poetic  description  of  a  sudden  and  violent 
storm,  which  is,  of  course,  regarded  as  figurative  of  the  darkness 
and  gloom  of  old  age.  With  part  of  the  passage  this  idea  accords 
excellently  ;  but  when  we  come  to  the  fifth  and  following  verses 
the  analogy  breaks  down.  The  other  leading  interpretation  is 
that  which  regards  every  detail  as  applicable  to  some  part  or 
function  of  the  human  body,  and  some  of  the  commentaries  read 
here  almost  like  textbooks  of  anatomy.  It  is  undoubted  that  the 
figure  of  a  house  for  the  human  body  is  not  uncommon,  but 
whether  the  details  of  the  figure  are  to  be  pressed  is  uncertain. 
It  seems  certain  that  the  figure  is  dropped  at  least  in  the  last 
clause  of  verse  5,  and  it  is  just  possible  that  it  may  not  be 
pursued  after  the  close  of  verse  4.  It  may  be,  however,  that  the 
clause  just  referred  to  ('  because  man  goeth,  &c.')  is  a  descriptive 
note  designed  to  make  the  imagery  clear,  and  that  the  figure  is 
pursued  in  verse  5,  while  verse  7  gives  the  sober  matter-of-fact 
statement  as  to  death.  The  whole  imagery,  which  seems  to  us 
somewhat  extravagant  when  it  is  not  distasteful,  does  not  strike 


ECCLESIASTES  12.  2,  3  277 

Creator  in  the  days  of  thy  youth,  or  ever  the  evil  days 
come,  and  the  years  draw  nigh,  when  thou  shalt  say,  I 
have  no  pleasure  in  them  ;  or  ever  the  sun,  and  the  light,  2 
and  the  moon,  and  the  stars,  be  darkened,  and  the 
clouds  return  after  the  rain  :  in  the  day  when  the  keepers  3 
of  the  house  shall  tremble,  and  the  strong  men  shall  bow 
themselves,  and  the  ''^grinders  cease  because  they  are 

*  Or,  grinding  women 

the  Oriental  in  the  same  light ;  and,  though  there  may  be  difficulties 
about  the  interpretation  of  each  detail,  the  general  idea  seems 
fairly  clear. 

2.  the  clouds  return  after  the  rain.  As  he  has  just  before  com- 
pared youth  with  springtime,  so  in  this  verse  he  compares  age 
with  winter,  and  to  a  gloomy  winter  in  which  no  sooner  is  one 
rain-storm  over  than  the  heaven  is  once  again  clouded  with  the 
threatening  of  another.  It  is  not  only  the  winter  of  life,  but 
also,  if  not  illumined  by  the  presence  of  God,  *  the  winter  of  our 
discontent.' 

3.  keepers  of  the  house.  The  figure  of  the  house  and  its  at- 
tendants is  begun  in  this  verse,  and  though  it  is  not  very  satisfactorily 
explained  on  the  supposition  either  of  a  storm  or  of  the  decaying 
fortunes  of  a  residence  once  famed  for  its  splendour,  the  latter  is, 
perhaps,  the  more  satisfactory  supposition.  We  have  two  tasks 
before  us,  the  one  being  to  fit  in  appropriately  the  language  as  it 
stands  in  its  figurative  sense,  and  the  second  to  discover  what  the 
figures  are  supposed  to  describe.  The  trembling  of  the  keepers  of 
the  house  and  the  bowing  of  the  strong  men  may  refer  to  the 
feebleness  and  old  age  of  the  retainers,  while,  by  the  majority  of 
interpreters,  the  keepers  is  understood  of  the  hands  and  arms,  and 
the  strong  men  of  the  legs  and  feet. 

grinders.  This  word  is  a  feminine  one,  and  refers  to  the 
women  who  generally  worked  the  handmills  (cf.  Matt.  xxiv.  41). 
Doughty  has  well  described  the  ordinary  custom  thus :  '  To  grind 
their  corn  is  the  housewife's  labour  ;  and  the  dull  murmur  of  the 
nmning  millstone  is,  as  it  were,  a  comfortable  voice  of  food  in  an 
Arabian  village,  when  in  the  long  sunny  hours,  there  is  often  none 
other  human  sound  '  (see  the  passage  quoted  in  MoflTattX  It  is 
difficult  to  see  why  the  grinders  should  cease  because  of  the  small- 
ness  of  their  numbers.  We  might  think  that  was  all  the  more 
reason  for  their  increasing  their  activities,  and  Haupt  indeed  thus 
translated,  *  The  grinders  quit  work,  though  they  are  few,'  which 
gives  a  much  better  sense.     In  spite  of  being  few,  that  is  to  say, 


278  ECCLESIASTES  12.  4 

few,  and  those  that  look  out  of  the  windows  be  darkened, 

4  and  the  doors  shall  be  shut  in  the  street ;  when  the  sound 

of  the  grinding  is  low,  and  one  shall  rise  up  at  the  voice 

of  a  bird,  and  all  the  daughters  of  music  shall  be  brought 

they  are  compelled  to  cease  their  activities  because  of  their 
feebleness.  The  figure  is  also  interpreted  as  meaning  the  teeth, 
which  in  old  age  are  both  few  and  feeble. 

those  that  look  out  of  the  windows.  The  women  in 
Eastern  houses  eagerly  crowd  to  the  lattices,  that  they  may  look 
out  without  being  themselves  seen,  but  in  a  house  that  had  fallen 
upon  evil  days  there  might  not  be  any  desire  to  do  so,  or  any 
women  left  with  sufficient  leisure  or  interest  (cf.  Prov.  vii.  6  and 
Song  of  Songs  ii.  9,  with  notes).  Figuratively  the  words  apply  to 
the  eyes,  which  become  dim  and  powerless  as  old  age  creeps  on. 

4.  the  doors  shall  toe  shut.  This  is  also  a  sign  of  the  loss  of 
fortune  ;  where  once  all  was  hospitality  and  bustle  are  now 
closed  and  silent  portals.  But  the  interpretation  is  not  so  eas3-. 
Some  think  of  the  ears,  others  of  the  lips,  and  others  still  of  other 
parts  or  functions  of  the  body,  which  become  disordered  in  old  age. 

sound  of  the  grinding-.  This  seems  to  revert  to  the  figure  of 
the  previous  verse,  and  consequently  its  interpretation  is  apt  to  do 
so  also,  some  holding  that  it  refers  to  the  decay  of  the  powers  of 
hearing,  while  others  regard  it  as  a  reference  to  the  weakened 
powers  of  mastication.  It  is  this  doubling  of  metaphor,  as  well  as 
the  fact  that  from  this  point  onward  all  reference  to  the  house 
seems  to  be  lost,  that  leads  us  to  the  conclusion  that  henceforth 
the  figure  of  the  household  ceases,  and  we  are  only  concerned 
with  a  highly  allegorical  description  of  man  in  his  old  age. 

one  shall  rise  up.  This  is  generally  supposed  to  mean  that 
in  old  age  sleep  is  so  light  that  the  least  sound  wakes  the  sleeper, 
even  the  twittering  of  birds  at  the  dawn.  Others,  however,  regard 
it  as  a  reference  to  the  '  childish  treble'  of  an  old  man's  voice,  and 
render  'one  shall  approach  to  (i.  e.  one's  voice  shall  become  like) 
the  voice  of  a  bird.'  The  imagery  is  good,  but  it  is  doubtful 
whether  the  Hebrew  expression  will  bear  the  rendering  (cf.  Isa. 
xxxviii.  14), 

daughters  of  music.  This  either  refers  to  singing  women 
or  to  birds,  and  in  either  case  the  expression  seems  to  signif3' 
that  the  ears  of  the  old  are  too  dull  to  appreciate  the  music  (see 
2  Sam.  xix.  35).  Some,  however,  regard  the  reference  as  being  to 
the  old  man's  disinclination  to  be  troubled  with  entertainment, 
which  in  his  youth  had  delighted  him.  Others  consider  that  the 
reference,  like  the  previous  one,  is  to  the  changed  note  in  the  voice 
of  the  old.     Striking  illustrations  of  the  passage  will  be  found  in 


ECCLESIASTES  12.  5  279 

low ;  yea,  they  shall  be  afraid  »  of  that  which  is  high^  and  5 
terrors  shall  be  in  the  way ;  and  the  almond  tree  shall 
blossom,  and  the  grasshopper  ^  shall  be  a  burden,  and 
^  Or,  of  danger /row  on  high         ^  Or,  shall  drag  itself  along 


Juvenal,  Sat.  x.  200-39,  and  the  student  should  also  consult  an 
interesting  article  by  Mr.  Green  in  the  Expositor,  vol.  ii,  1895, 
which  shows  the  relationship  between  the  class  of  metaphor  here 
employed  and  those  that  are  used  in  Icelandic  poetry,  revealing 
the  interesting  fact  that  this  type  of  figure  is  not  exclusively 
Oriental. 

5.  of  that  which  is  hig-h.  Literally,  'of  the  high,'  which  is 
generally  taken  to  refer  to  a  natural  disinclination  of  old  men  to 
climb  hills,  while  the  following  clause  goes  even  further,  and  notes 
their  unwillingness  as  a  rule  to  venture  upon  any  journey  because 
of  their  increasing  nervousness. 

the  almond  tree.  This  and  the  following  figures  are  very 
difficult  to  interpret,  and  have  been  understood  in  a  large  variety 
of  ways.  The  most  common  explanation  of  the  almond-tree  is 
that  which  regards  its  white  blossoms  as  symbolical  of  old  age  ;  and 
one  of  the  best  illustrations,  not  only  of  the  phrase,  but  of  the 
whole  passage,  is  in  a  story  quoted  from  the  Talmud,  where  a 
learned  rabbi,  on  being  asked  why  he  did  not  any  longer  frequent 
the  school,  replied,  *  The  mountain  is  snow,  hoar-frost  surrounds 
me,  its  dogs  do  not  bark,  nor  its  millers  grind,  and  the  scholars 
ask  me  if  I  am  looking  for  what  I  have  not  lost ' — by  whichlanguage 
he  referred  to  his  white  hair  and  beard,  his  failing  voice,  his  few 
teeth,  and  his  enfeebled  vision.  The  word  rendered  '  blossom  ' 
may  also  mean  'reject  '  or  '  loathe,'  and  consequently  some  take  it 
literally  as  meaning  that  the  old  man  no  longer  cares  for  dainties 
such  as  almonds,  or,  as  a  figurative  reference,  to  his  no  longer  being 
attractive  to  women,  who  will  have  nothing  to  do  with  an  old  man. 
grasshopper.  Or  '  locust.'  Some  suppose  that  the  thought 
still  follows  the  subject  of  food,  and  that  the  old  man  does  not 
reckon  locusts  any  longer  a  tasty  article  of  diet.  There  is  no 
evidence,  however,  that  they  were  ever  regarded  as  luxuries,  and 
certainly  the  reference  in  Mark  i.  6  does  not  support  it.  Neither 
is  it  Hkely  that  the  writer  thinks  of  these  insects  annoying  the  old 
man  by  their  sound  ;  and  still  more  absurd  is  the  idea  that  the  mere 
weight  of  a  grasshopper  would  be  an  intolerable  burden  for  the 
aged  to  carry,  unless  it  were  proved  that  some  proverbial  ex- 
pression akin  to  '  the  last  straw  that  breaks  the  camel's  back '  were 
referred  to.  The  word,  however,  may  mean  *  drags  itself  along,' 
and  if  so  rendered  the  curious  movement  of  the  locust  may  be 


28o  ECCLESIASTES  12.  6 

«  the  caper-berry  shall  ^  fail :  because  man  goeth  to  his 
long  home,  and  the  mourners  go  about  the  streets :  or 
ever  the  silver  cord  be  ^  loosed,  or  the  golden  bowl  be 

*  Or,  desire  ^>  Or,  burst  ^  Or,  snapped  asunder 

taken  as  suggesting  the  stiff  movement  of  the  limbs  in  old  age,  and 
the  bent  back  giving  a  remote  resemblance  to  a  locust.  Other 
changes  in  the  Hebrew  have  been  suggested  whereby  the  meaning 
is  given  that  the  ankles  or  other  parts  of  the  body  are  referred  to, 
as  becoming  swollen  or  powerless  in  old  age  ;  but  these  seem  to 
have  arisen  either  from  a  misreading  of  the  original  or  from  a 
desperate  attempt  to  make  sense  of  what  was  otherwise  difficult  to 
understand. 

caper-berry.  If  we  take  the  word  as  it  stands,  the  reference 
must  be  to  the  use  of  this  fruit  for  medicinal  purposes  as  a  stimu- 
lant, either  to  the  palate  or  as  an  aphrodisiac  ;  but  it  is  possible 
that  the  word  does  not  mean  the  *  caper-berry  '  at  all,  but  a  kind 
of  melon,  which  at  one  period  of  its  growth  has  an  appearance 
that  remotely  resembles  white  hair.  The  word  rendered  '  fail ' 
may  also  mean  '  burst,'  and  some,  who  thus  translate  it,  consider 
the  reference  to  be  made  to  the  bursting  of  the  pods  of  some  plant 
which  thus  sheds  its  seeds,  and  in  that  way  is  symbolical  of  death  ; 
but  the  idea  is  not  only  far-fetched,  but  improbable  in  itself. 
Others  think  that  the  words  refer  to  certain  organs  of  the  body, 
whose  failing  powers  are  here  described. 

Haupt  translates  quite  differently,  following  a  reading  of 
Wetzstein's,  who,  by  the  alteration  of  the  vowel-points  in  the 
Hebrew  word  rendered  'caper-berry,'  translates  it  'poor  one,' 
which,  as  in  Ps.  xxii.  20,  is  supposed  to  be  a  designation  of  the  soul  : 
*  Inert  lies  the  chrysalis  till  the  soul  emerges  ' — which,  of  course, 
refers  to  the  enfeebled  body  waiting  till  the  spirit  is  set  at  libert}'. 
the  mourners.  This  is  variously  understood  as  referring  to 
the  professional  mourners  who  await  a  summons  to  the  old  man's 
obsequies,  or  of  the  funeral  procession.  Cf.  Forbush's  paraphrase 
of  this  clause  : 

'  So  man  unto  his  House  Eternal  goes  ; 
The  portals  once  for  entrance  ope,  then  close. 

Along  the  sodden  street  the  mourners  trudge — 
But  what  is  done  behind  those  Doors,  who  knows  ? ' 

6.  silver  cord  "be  loosed.  The  last  word  should  probably'  be 
'  snapped,  and  the  figure  seems  certainly  that  of  a  hanging  lamp — 
the  difficulty  in  this  interpretation  being  to  understand  how  or  why 
the  golden  bowl  should  be  broken  ;  and,  therefore,  some  understand 
that  it  is  a  bowl  of  more  fragile  material,  filled  with  oil  of  golden 


ECCLESIASTES  12.  7-10  281 

broken,  or  the  pitcher  be  broken  at  the  fountain,  or  tlie 
wheel  broken  at  the  cistern ;  and  the  dust  return  to  the  7 
earth  as  it  was,  and  the  spirit  return  unto  God  who  gave 
it.     Vanity  of  vanities,  saith  the  Preacher  ;  all  is  vanity.    8 
And  further,  because  the  Preacher  was  wise,  he  still  9 
taught  the  people  knowledge ;  yea,  he  ^  pondered,  and 
sought   out^   and  set    in   order   many    proverbs.      The  10 
Preacher  sought  to  find  out  ^  acceptable  words,  and  that 
which  was  written  uprightly,  evefi  words  of  truth. 
"Or,  gave  ear  ^  Heb.  words  of  delight. 

colour.  It  may  be,  however,  that  in  this  case  the  thing  signified 
has  been  permitted  to  pass  over  into  the  metaphor,  and  force  it 
beyond  what  it  will  naturally  bear.  The  whole  purpose  of  the 
verse  is  obviously  to  designate,  in  highly  poetical  language,  the 
dissolution  of  death  ;  and  we  need  hardly  concern  ourselves  much 
as  to  whether  the  bowl  means  the  skull,  the  silver  cord  the  spinal 
marrow,  the  pitcher  the  arteries,  and  the  cistern  the  heart ;  or 
whether  any  of  the  other  suggested  interpretations  that  ring  the 
changes  upon  these  is  correct  or  not.  Neither  need  we  decide, 
on  lines  of  the  more  general  interpretation  of  Delitzsch,  as  to 
which  is  body  and  v/hich  is  spirit — but  take  the  two  beautiful  and 
touching  figures  as  pathetically  descriptive  of  a  final  breaking-up  of 
the  long  companionship  between  the  body  and  its  informing  in- 
telligence, which  means  death. 

*7.  the  dust  return.  As  has  been  noted,  this  is  a  distinct  re- 
ference to  Gen.  ii.  7  ;  but  it  does  not  mean  that  the  writer  had  any 
clear  conception  of  a  personal  immortality'',  still  less  of  a  spiritual 
resurrection, 

8.  Vanity  of  vanities.  Here  the  oft-recurring  note  meets  us 
for  the  last  time,  and  is,  in  all  probability,  the  closing  words  of  the 
book  as  it  was  originally  written  ;  and  its  temper  is  well  summed 
up  in  two  lines  of  Francis  Quarles  : 

'  His  breath 's  a  bubble,  and  his  days  a  span — 
'Tis  glorious  misery  to  be  born  a  man,' 
9-14.  These  verses  constitute  a  closing  descriptive  note  of  the 
writer  and  his  purpose  from   some  later  hand,  or,  as  Siegfried 
supposes,  from  three  later  hands  (see  Introduction,  p.  216  >. 

9.  he  still  taug-ht.  These  words  probably  refer  to  the 
traditional  author  of  the  book,  Solomon,  and  are  descriptive  of 
what  was  generall}'  regarded  as  his  main  intellectual  activity. 

XO.  acceptable.     Better,  '  pleasing.' 


282  ECCLESIASTES   12.  ii-i.:^ 

11  The  words  of  the  wise  are  as  goads,  and  as  nails  well 
fastened  are  the  words  ^  the  ^  masters  of  assemblies^ 

1 2  7vhich  are  given  from  one  shepherd.  ^  And  furthermore, 
my  son,  be  admonished  :  of  making  many  books  there  is 
no  end  ;  and  much  study  is  a  weariness  of  the  flesh. 

13  c  xhis  is  the  end  of  the  matter;  all  hath  been  heard  : 
fear  God,  and  keep  his  commandments ;  for  ^  this  is  the 

*  Or,  collectors  of  sentences 

^  Or,  And  as  for  more  than  these,  my  son,  be  warned 
^  Or,  Let  us  hear  the  conclusion  of  the  zvJiole  matter 
^  Or,  this  is  the  duty  of  all  men 

uprightly  may  be  rendered  *  in  correct  form,'  while  the 
closing  description,  'words  of  truth,'  refer  to  the  inner  nature  of 
the  message. 

11.  goads.  This  refers,  of  course,  to  the  stimulating  effect  of 
good  teaching  and  of  all  truth,  just  as  Socrates  spoke  of  himself 
as  '  the  Athenian  gad-fly.'  But  the  latter  part  of  the  verse  is  not 
at  all  clear.  The  Hebrew,  as  will  be  seen  from  the  form  of  the 
R.  v.,  is  helped  out  in  the  English  translation  by  the  insertion  of 
various  words,  the  correctness  of  which  is  not  at  all  certain. 
They  may  be  rendered  somewhat  as  follows  :  '  Like  well-driven 
nails  are  the  collections  of  sayings  made  by  one  master  collector.' 
This,  at  least,  makes  intelligible  English,  and  probably  comes  as 
near  the  true  meaning  of  the  passage  as  we  are  likely  to  get. 
What  seems  to  be  eulogized  is  a  careful  and  well-ordered  col- 
lection of  memorable  sayings,  not  strung  together  loosely  as  in  the 
Book  of  Proverbs  itself,  but  well-knit,  as  in  the  treatise  that  has 
just  been  closed. 

12.  furthermore.  Perhaps  this  means  'beyond  these,'  that  is, 
outside  the  writings  here  specified,  or  perhaps  '  by  these  writings 
be  admonished.' 

many  books.  This  in  itself  points  to  a  considerably  late 
date,  and  in  all  probabilit}'  to  acquaintance  with  the  literatures  of 
many  nations.  If  the  words  had  force  then,  they  have  un- 
doubtedly much  more  force  to-day,  when  we  are  easily  tempted 
to  dissipate  our  energies  in  either  the  reading  or  writing  of 
useless  books,  and  when  we  might  with  profit  lay  to  heart  not 
only  this  counsel,  but  that  of  the  stoic  emperor — that  we  should 
free  ourselves  from  the  thirst  for  books. 

study.  This  is  the  only  place  in  which  the  word  occurs, 
and  it  may  possibl}'',  as  Siegfried  thinks,  mean  'disputation.' 

13.  fear  God.  In  this  verse  an  orthodox  conclusion  is  given  to 


ECCLESIASTICS  12.  14  283 

whole  duty  of  man.     For  God  shall  bring  every  work  into  H 
judgement,  ^with  every  hidden  thing,  whether  it  be  good 
or  whether  it  be  evil. 

*  Or,  concerning 

the  whole  matter,  and  a  universal  law  of  conduct  is  laid  down, 
because  the  last  words  of  the  verse  should  be  translated  'This  is 
every  man's  duty.' 

14.  with  every  hidden  thing*.  Rather,  'upon  every,  &c.' 
The  judgement,  that  is  to  say,  is  itself  a  revelation  of  the  secrets 
of  life — an  *  opening  of  the  books,'  as  the  Apocalypse  phrases  it 


THE   SONG   OF  SONGS 

INTRODUCTION 

AND 

REVISED   VERSION   WITH   ANNOTATIONS 


THE  SONG  OF  SONGS 


INTRODUCTION 

The  title  of  the  little  book  is  '  The  Song  of  Songs,  which 
is  Solomon's.'  This  is  obviously  a  descriptive  title  given 
by  scribe  or  collector,  embodying  either  his  own  or  the 
traditional  opinion  about  the  book.  The  form  of  descrip- 
tion indicates  that  the  Song  was  considered  not  the  finest 
of  Solomon's  lyrical  productions,  but  that  it  was  regarded 
as  the  best  of  all  the  songs  known  to  the  Hebrew  world. 
The  Hebrew  writers  attribute  to  Solomon  not  only  great 
wisdom,  but  much  literary  activity.  We  are  told  that 
'  he  spake  three  thousand  proverbs,  and  his  songs  were  a 
thousand  and  five.'  There  probably  underlies  this  state- 
ment the  admiration  of  a  later  generation,  and  also,  perhaps, 
a  slight  flavour  of  the  courtiers'  flattery.  Anyhow,  we 
are  without  a  specimen,  so  far  as  we  know,  of  the  royal 
poet's  productions.  It  was  customary  to  attribute  writings 
to  any  one  who  had  a  great  name  in  tradition  as  an  author. 
Thus  it  came  to  pass  that  the  books  of  the  Pentateuch 
were  attributed  to  Moses,  and  the  bulk  of  the  Psalter  to 
David  ;  and  as  anonymity  seems  to  have  been  distasteful 
to  the  Hebrews,  everything  the  authorship  of  which  was 
unknown  was  wedded  to  some  great  name.  In  the  case 
of  the  Song  of  Songs  this  opinion  is  not  merely  speculative, 
but  is  proved,  so  far  as  anything  can  be,  by  the  character 
of  the  language.  The  proof  is  largely  technical,  and  the 
evidence  in  detail  can  only  be  estimated  by  students  of 
the  original ;  but  one  or  two  points  may  be  explained  even 
to  the  English  reader.  The  form  of  the  relative  pronoun 
in  every  instance,  save  in  the  first  verse,  is  not  that  which 
is  usual  in  classical  Hebrew,  but  is  confined  either  to  the 


288  THE   SONG   OF   SONGS 

very  latest  works,  which  were  composed  after  the  exile,  or 
to  certain  poems  and  narratives  (e.  g.  the  Song  of  Deborah, 
Judges  iv,  2  Kings  vi.  ii  in  the  narrative  of  the  life  of 
Elijah)  which  emanate  from  North  Israel.  The  fact  that 
the  ordinary  form  of  the  relative  occurs  in  the  first  verse 
shows  that  it  was  written  by  a  scribe  who  was  accustomed 
to  the  classical  language.  Words  occur  that  are  not 
Semitic,  but  obviously  borrowed  from  foreign  languages. 
More  detailed  accounts  of  these  will  be  found  in  the 
notes  on  the  respective  passages,  but  meanwhile  there 
may  be  cited  the  word  for  henna  (i.  14,  iv.  13),  which  is 
probably  Aramaic  or  Greek;  the  word  for  Mitter'  or 
*  palanquin,'  which  is  either  Sanskrit  or  Greek  ;  the  word 
for  'saffron,'  which  is  almost  in  form  our  word  'croqus,'  is 
either  Aramaic,  Greek,  or  Arabic  ;  while,  finally,  the  word 
rendered  in  the  R.  V.  *  orchard '  is  really  *  paradise,'  which 
is  probably  Persian  in  origin,  though  it  is  found  in  almost 
the  same  form  in  late  Assyrian,  Arabic,  and  Greek 
(see  iv.  13  and  also  Eccles.  ii.  5).  Of  course,  it  is  barely 
possible,  as  Dr.  Driver  suggests,  that  these  words  '  might 
have  reached  Israel  through  Solomon's  connexions  with 
the  East.'  This  is  not,  however,  so  probable  as  is  the 
conclusion  that  these  words  point  to  a  late  period  in 
Hebrew  history  for  the  origin  of  the  book.  The  force  of 
this  type  of  argument  may  be  made  quite  clear  to  the 
English  reader  by  the  consideration  that  such  loan-words 
as  '  tiffin '  (Anglo-Indian  for  lunch),  *  coohe,'  '  rickshaw,* 
and  many  others,  bear  testimony  to  our  connexion  with 
the  East,  and  could  not  have  entered  the  English  voca- 
bulary until  our  countrymen  came  into  contact  with  the 
lands  from  whose  languages  they  are  derived — while,  of 
course,  technical  words  such  as  '  telephone  *  and  *  Marconi- 
gram  '  point  exactly  to  the  date  of  the  discovery  of  the 
things  they  signify.  To  say,  however,  that  the  book  in 
its  present  form  dates  from  the  later  period  of  Hebrew 
literature  is  not  to  deny  that  there  may  be  earlier  elements 
in  it,  and  subsequently  we  may  be  in  a  position  to  see  how 


INTRODUCTION  289 

these  earlier  elements  became  worked  up  into  their  pre- 
sent form,  and  to  discover  the  significance  of  such  proof. 

Another  indication  of  the  comparative  lateness  of  the 
book  is  derived  from  its  position  in  the  Hebrew  canon 
and  the  discussions  that  arose  about  its  finding  a  place  in 
the  Old  Testament.  The  final  decision  as  to  the  Hebrew 
canon  was  only  arrived  at  about  A.  D.  100,  and  this  book 
was  one  of  those  whose  place  was  most  uncertain.  Un- 
doubtedly the  question  of  the  date  of  its  origin  was  not 
that  which  weighed  most  with  those  who  finally  agreed  to 
accept  it,  but  rather  its  character,  and  there  can  be  little 
doubt  that  had  the  opinion  not  prevailed  that  it  consisted 
of  an  allegory  descriptive  of  the  relation  between  God  and 
His  chosen  people  it  would  never  have  been  admitted  into 
the  sacred  writings. 

This  brings  us  to  the  consideration  of  what  the  real 
character  of  the  book  is,  and  upon  that  subject  very  wide 
diversity  of  opinion  has  always  existed.  We  shall  consider 
first  the  earliest  recorded  idea  about  it,  namely,  that  it  was 
an  allegory.  To  the  thought  of  the  Jewish  rabbis  it 
suggested  the  figure  of  a  spiritual  marriage  between 
Yahweh  and  His  people.  The  figure  was  a  common  one 
in  the  Old  Testament,  being  probably  derived,  as  Professor 
Robertson  Smith  suggested,  from  the  sensual  heathen  con- 
ceptions of  the  older  Semitic  religions,  in  which  the  Baal 
or  '  Lord  '  was  regarded  as  the  husband  of  the  nation  who 
worshipped  Him,  and  which  gave  rise  to  many  of  the 
immoral  practices  described  and  denounced  by  the  He.brew 
prophets.  Such  gross  physical  conceptions  were  prevalent, 
for  example,  in  the  days  of  Hosea,  and  a  large  part  of  his 
great  service  was  to  purify  the  thought  of  the  people,  while 
he  yet  maintained  the  figurative  language  of  the  older 
religion,  and  applied  it  to  the  realm  of  the  spiritual.  It 
is,  of  course,  conceivable  that  this  metaphor  might  have 
been  employed  in  a  more  elaborate  way,  so  as  to  produce 
a  marriage-song  in  which  the  speaker  was  Jahweh  and 
the  bride  the  faithful  Israel.  There  are  passages  in  the 
u 


290  THE   SONG   OF  SONGS 

Book  of  Isaiah  that  come  very  near  to  this  actual  method 
of  literary  procedure.  Thus,  in  a  well-known  passage,  the 
prophet  writes, '  But  Zion  said,  Jehovah  hath  forsaken  me 
and  the  Lord  hath  forgotten  me  ' ;  to  which  complaint  the 
Divine  reply  is  given,  '  Can  a  woman  forget  her  sucking 
child,  that  she  should  not  have  compassion  on  the  son  of 
her  womb?  Yes,  these  may  forget,  yet  will  not  I  forget 
thee.  Behold,  I  have  graven  thee  upon  the  palms  of  My 
hands  (cf.  Song  of  Songs  viii.  6,  '  Set  me  as  a  seal  upon 
thine  heart,  as  a  seal  upon  thine  arm')  ...  as  I  live, 
saith  the  Lord,  thou  shalt  surely  clothe  thee  ...  as  with 
an  ornament,  and  gird  thyself,  like  a  bride*  (Isa.  xlix. 
14-21).  Again,  we  read,  in  Isa.  Ixii.  1-5,  as  follows,  '  For 
Zion's  sake  will  I  not  hold  my  peace,  and  for  Jerusalem's 
sake  will  I  not  rest,  until  her  righteousness  go  forth  as 
brightness  (cf.  Song  of  Songs  vi.  10)  and  her  salvation  as 
a  lamp  that  bumeth  .  .  .  thou  shalt  also  be  a  crown  of 
beauty  in  the  hand  of  the  Lord,  and  a  royal  diadem  in 
the  hand  of  thy  God  (cf.  Song  of  Songs  iii.  11).  Thou 
shalt  no  more  be  termed  Forsaken  ;  ...  but  thou  shalt 
be  called  Hephzibah  (married),  for  the  Lord  delighteth  in 
thee  ...  for  as  a  young  man  marrieth  a  virgin,  so  shall 
thy  sons  marry  thee :  and  as  the  bridegroom  rejoiceth 
over  the  bride,  so  shall  thy  God  rejoice  over  thee.'  Still, 
there  is  a  vast  difference  between  the  beautiful  language 
of  such  general  descriptions  and  the  elaborate  detail  of 
the  Song  of  Songs,  a  difference  that  makes  it  almost 
inconceivable  that  the  latter  could  have  been  originally 
intended  as  an  allegory  of  the  spiritual  relation  between 
God  and  the  people  of  His  choice.  This  method  of  in- 
terpretation, however,  once  started  by  the  rabbis,  became 
the  dominant  one  in  the  Christian  Church.  It  not  only 
claimed  in  its  support  the  authority  of  Jewish  scholars, 
but  there  were  certain  references  in  the  New  Testament 
that  strengthened  the  idea.  Our  Lord  spoke  of  Himself 
as  the  bridegroom  (Matt.  ix.  15)  ;  He  uttered  parables  in 
which  He  was  designated  by  the  same  name  (Matt.  xxv. 


INTRODUCTION  291 

I-13),  and  in  which  the  kingdom  of  heaven  was  de- 
scribed as  a  wedding-feast  (Matt.  xxii.  1-13),  while  Paul 
sees  in  the  marriage  relationship  a  perfect  parable  of 
that  which  should  exist  between  Christ  and  the  Church 
(Eph.  V.  23-32),  and  the  Book  of  Revelation,  in  the  song 
of  the  redeemed  at  the  marriage  of  the  Lamb,  de- 
scribes the  bride  as  arrayed  for  her  Lord  'in  fine  linen 
bright  and  pure,'  and  the  heavenly  Jerusalem  is  described 
as  a  holy  city  '  coming  down  out  of  heaven  from  God, 
made  ready  as  a  bride  adorned  for  her  husband.'  The 
earliest  extant  Christian  exposition  of  the  book  is  that  of 
Origen,  in  the  third  century ;  and  while  he  admits  that  it 
probably  was  written  as  a  marriage- song  in  honour  of 
Solomon's  union  with  an  Egyptian  princess,  he  has  no 
question  about  its  real  value  lying  in  its  allegorical  inter- 
pretation, and  he  repeats  in  his  own  form  what  had  been 
the  expressed  opinion  of  a  Rabbi  of  the  first  century,  that 
'  the  whole  world  v/as  not  worthy  of  the  day  in  which  this 
sublime  Song  was  given  to  Israel ;  for  all  the  Scriptures 
are  holy,  but  this  sublime  Song  is  most  holy.'  So  Origen 
writes,  '  Blessed  is  he  who  sings  holy  songs,  but  more 
blessed  is  he  who  sings  the  Song  of  Songs.' 

From  the  days  of  Origen  onwards  the  mystical  inter- 
pretation of  the  book  continued  to  hold  sway  in  the 
Church  with  very  few  exceptions,  and  in  the  Middle  Ages 
in  particular  it  passed  the  extreme  limits  of  probability. 
The  most  famous  of  the  mediaeval  interpreters  was  St. 
Bernard,  from  whose  pen  we  possess  eighty-six  sermons 
on  the  first  two  chapters  alone.  Even  Wesley  could  not 
believe  that  the  descriptions  of  the  book  could  possibly 
apply  to  any  human  love  or  physical  marriage,  and  held 
that  it  must  be  understood  allegorically.  It  was  not  until 
the  end  of  the  eighteenth  century  that  some  of  thje  German 
interpreters  hit  upon  the  true  meaning,  and  conspicuous 
among  these  was  the  poet  Herder,  who  saw  that  the  book 
was  in  line  with  much  similar  erotic  poetry  of  the  East. 
This  type  of  interpretation,  which  persists  in  many  quarters 
u  2 


292  THE   SONG   OF   SONGS 

till  the  present  day,  is  familiar  to  us  in  the  language 
of  Christian  hymns.  It  occurs  in  the  well-known  verses 
by  the  late  Mrs.  A.  R.  Cousin,  founded  on  the  letters  of 
Samuel  Rutherford,  who  himself  was  extremely  prone  to 
use  the  amatory  imagery  of  the  Song  of  Songs.  Two 
verses  may  be  quoted  in  illustration  : 

'There  the  red  rose  of  Sharon 

Unfolds  its  heartmost  bloom, 
And  fills  the  air  of  Heaven 

With  ravishing  perfume  : 
Oh  !    to  behold  it  blossom, 

While  by  its  fragrance  fanned. 
Where  glory — glory  dwelleth 

In  Immanuel's  land. 

*  Oh  !    I  am  my  Beloved's, 

And  my  Beloved  's  mine  ! 
He  brings  a  poor,  vile  sinner 

Into  His   "  house  of  wine." 
I  stand  upon  His  merit, 

I  know  no  other  stand, 
Not  e'en  where  glory  dwelleth 

In  Immanuel's  land.' 

The  same  idea  also  underlies  Mr.  Mudie's  verses  begin- 
ning : 

'  I  lift  my  heart  to  Thee, 
Saviour  Divine ! 
For  Thou  art  all  to  me. 
And  I  am  Thine. 
Is  there  on  earth  a  closer  bond  than  this, 
That  my  Beloved  's  mine,  and  I  am  His.' 

One  of  the  most  familiar  examples  is  found  in  Bonar's 
hymn  *  I  lay  my  sins  on  Jesus,'  in  a  verse  which  is  not 
included  in  all  hymn  books,  but  belongs  to  the  original 
form,  and  runs : 

'  I  rest  my  soul  on  Jesus, 

This  weary  soul  of  mine  ; 
His  right  hand  me  embraces, 

I  on  His  breast  recline  : 
I  love  the  name  of  Jesus, 

Emmanuel,   Christ,  the  Lord  ; 
Like  fragrance  on  the  breezes 

His  name  abroad  is  poured.' 


INTRODUCTION  293 

In  the  quaint  Emblems  of  Francis  Ouarles,  the  reader 
will  find  many  poems  suggested  by  the  Song  of  Songs,where 
this  allegorical  interpretation  is  carried  to  an  excessive 
extent.  One  verse  may  here  be  quoted,  but,  in  order  to 
understand  the  peculiar  character  of  the  poems,  the  book 
itself  must  be  consulted.  In  Book  iv,  No.  11,  based  on 
Song  of  Songs  iii.  2,  we  read  : 

*  Where  have  my  busy  eyes  not  pryed  ?    oh,  where? 
Of  whom  hath  not  my  threadbare  tongue  demanded  ? 
I  searched  this  glorious  city ;    he  's  not  here  : 

I  sought  the  country  ;   she  stands  empty-handed : 
I  searched  the  court ;    he  is  a  stranger  there  : 

I  asked  the  land;   he's  ship'd  :    the  sea;    he's  landed: 
I  climbed  the  air,  my  thoughts  began  to  aspire 
But  ah  !    the  wings  of  too-bold  desire, 
Soaring  too  near  the  sun,  were   singed  with  sacred  fire.' 

In  the  original  form  of  the  favourite  hymn  by  St.  Bernard, 

'  Jesu,  the  very  thought  of  Thee,' 
there  are  verses,  omitted  in  the  ordinary  hymn  books, 
which  are  much  more  closely   allied  with   the    imagery 
of  the  Song  of  Songs  than  are  those  in  general  use  ;  for 

example : 

'  Thy  kiss  is  bliss  beyond  compare, 
A  bliss  for  evermore  ; 
Oh,  that  Thy  visits  were  less  rare. 
And  not  so  quickly  o'er  ! ' 

One  of  the  most  interesting  of  modern  examples  of  this 
use  of  the  poem  is  in  Miss  Christina  Rossetti's  beautiful 
verses  beginning, 

'  Passing  away,  saith  the  world,  passing  away.' 
The  best  taste  of  the  Christian  interpreters  has  saved  the 
majority  of  them  from  the  extravagakice  of  interpreting 
every  verse  of  the  book  in  this  allegorical  way,  and  while, 
as  we  have  seen,  it  is  admitted  that  the  general  idea  of  love 
and  marriage  has  the  approval  of  the  New  Testament 
writers,  and  even  of  our  Lord  Himself,  as  a  legitimate 
figure  whereby  to  describe  the  relation  of  the  Church 
to  Christ,  it  is  quite  different  from  assuming  that  all  the 


294  THE   SONG   OF   SONGS 

language  of  this  book  can  be  so  applied  '.  It  is,  moreover, 
a  vicious  principle  to  adopt,  if  the  book  was  never  written 
with  any  allegorical  idea  or  purpose  ;  and  that  this  is 
true  will  appear  later. 

Closely  allied  to  the  allegorical  interpretation  is  what 
has  been  called  the  '  typical '  one.  In  this  case  it  is  recog- 
nized that  the  book  was  originally  written  in  honour  of 
the  marriage  of  Solomon,  but  that  that  circumstance  was 
designed  to  constitute  a  type  of  the  relation  between  God 
and  His  people.  In  effect,  of  course,  this  style  of  inter- 
pretation comes  to  the  same  results  as  the  former  one.  It 
is  only  the  supposed  origin  that  differs,  so  that  all  that  has 
been  said  in  objection  to  the  former  applies  also  to  this 
method  of  exegesis. 

The  idea  that  the  book  was  an  example  of  the  Hebrew 
drama  arose  even  among  the  allegorists,  though  it  devel- 
oped much  more  rapidly  among  those  who  regarded  the 
book  as  a  poem  of  purely  natural  affection.  When  the 
idea  was  first  mooted,  the  conception  prevailing  was  that 
Solomon  was  the  hero  of  the  piece,  and  some  considered 
that  the  voluptuous  king  had  carried  away  the  wife  of  a 
simple  shepherd  to  his  harem  in  Jerusalem,  and  that  the 
story  related  her  virtuous  resistance  to  the  king's  allure- 
ments, and  celebrated  her  return  to  her  shepherd-husband  ; 
while  others  considered  that  the  king  had  carried  away  a 
village  maiden  betrothed  to  her  shepherd-lover,  and  that 
the  final  scenes  celebrated  her  deliverance  from  the  dan- 
gers of  the  court  and  the  triumph  of  virtuous  love.  Out 
of  these  ideas  have  sprung  the  two  main  schools  of  dra- 
matic interpretation  among  modern  scholars.  The  first 
school  consider  Solomon  to  be  the  hero  all  through.  In 
the  opening  scenes  he  is  tempting  the  girl,  whom  he  has 

*  Thence  the  book  was  long  a  favourite  from  which  to 
choose  texts  for  communion  addresses,  and  we  are  told  that 
the  Bible  of  the  famous  evangelical  preacher  Mc'Cheyne 
showed  more  signs  of  usage  at  the  Song  of  Songs  than  in  any 
other  place. 


INTRODUCTION  295 

conveyed  to  his  palace  in  Jerusalem,  to  become  a  regular 
member  of  the  harem,  and  in  his  infamous  intention  he  is 
seconded  by  the  other  ladies  of  the  harem  themselves.  The 
maiden  is  supposed  to  escape  from  the  royal  palace,  and  to 
be  wooed  again  by  the  king,  who  now  appears  in  the  hum- 
ble guise  of  a  shepherd.  In  the  rustic  simplicity  of  her 
northern  home  the  young  girl  converts  him  from  his  poly- 
gamous practices  to  the  true  idea  of  marriage,  and  per- 
suades him  to  enter  into  a  loving  and  loyal  union  with 
herself,  abandoning  all  the  voluptuous  courses  that  had 
marred  his  life.  In  addition  to  the  inherent  improbabilities 
that  such  a  theory  brings  into  the  poem  itself,  there  is,  of 
course,  no  historical  evidence  of  any  such  conversion  on 
the  part  of  Solomon ;  and  it  seems  very  unlikely  that  any 
Hebrew  writer  would  have  imagined  such  a  situation  for 
the  great  king. 

The  second  dramatic  interpretation  is  that  which  regards 
not  Solomon  but  the  shepherd-lover  as  the  hero  of  the 
piece.  In  this  case  the  drama  opens  with  the  presence  of 
the  young  maid  at  the  court  of  Solomon  as  before,  but  her 
speeches  are  made  not  to  the  king,  but  to  her  northern 
lover  in  his  absence,  though  there  are  some  interpreters 
who  imagine  that  the  bold  swain  somehow  managed  to  find 
access  to  the  royal  palace,  and  that  a  sort  of  Romeo  and 
Juliet  dialogue  takes  place  from  the  lattice  of  the  women's 
apartment.  The  maid  is  then  supposed  so  to  work  upon 
the  feelings  of  Solomon,  that  of  his  own  free  will  he  grants 
her  her  liberty,  and  the  poem  ends  with  the  joy  of  the 
lovers'  meeting  on  the  eve  of  their  wedding  amid  the  rustic 
surroundings  of  their  northern  home.  This  scheme  of  in- 
terpretation will  be  found  in  variously  modified  forms  in 
many  commentaries  more  fully  indicated  in  the  list  of 
literature.  But  the  great  objection,  if  it  is  not  indeed  a 
fatal  one,  to  all  such  theories,  is  the  fact  that  there  are  no 
indications  within  the  poem  itself  of  its  being  a  drama.  As 
has  been  said,  there  are  not  even  the  'stage  directions' 
that  we  find  in  the  Book  of  Job,  where  the  entrance  and  exit 


296  THE   SONG   OF   SONGS 

of  the  various  characters  is  at  least  indicated.  Thus,  on 
examining  the  works  of  a  number  of  the  interpreters  who 
hold  this  theory,  we  find  that  the  drama  is  given  in  each 
case  a  different  complexion  according  to  the  fancy  of  the 
individual,  one  part  being  assigned  by  one  writer  to  one 
speaker,  and  by  a  second  authority  to  another.  If  a 
drama  is  so  uncertain  as  this  in  its  indications  of  con- 
struction and  of  the  parts  played  by  the  individual  actors, 
all  that  can  be  said  is  that  the  dramatist  was  a  most 
unskilful  person,  and  that  he  failed  utterly  to  produce  the 
work  he  purposed.  But  far  from  being  inartistic,  the 
Song  of  Songs  shows  the  very  highest  art,  and  we  cannot, 
therefore,  suppose  that  its  author  failed  to  indicate  the 
very  nature  of  the  book  he  was  writing.  It  would  not, 
of  course,  be  an  impossible  task  to  construct  a  drama  out 
of  many  of  the  lyrical  love-poems  we  possess  in  various 
literatures.  We  might  take  the  Lesbia  poems  of  Catullus, 
for  example,  and  weave  them  into  a  sort  of  dramatic 
narrative ;  and,  by  more  or  less  ingenious  arrangement,  a 
similar  result  might  be  attained  with  the  love- songs  of 
Heine  or  of  Burns  ;  but  no  one  supposes  that  such  a  result 
would  have  any  other  effect  than  to  prove  the  misapplied 
ingenuity  of  the  man  who  produced  such  an  artificial  per- 
formance. Similarly,  we  rise  from  the  perusal  of  the  most 
ingenious  reconstructions  of  the  Song  of  Songs  with 
a  stronger  consciousness  of  the  perverse  cleverness  of  the 
authors  of  the  commentaries  than  with  a  strong  persuasion 
of  the  correctness  of  their  theory. 

There  remains  to  be  considered  what  may  be  called  the 
historical  or  natural  interpretation  of  the  book.  The 
pioneer  in  this  direction  was  Herder,  whose  poetic  tem- 
perament enabled  him  to  divine,  in  spite  of  the  allegorists 
whose  interpretation  was  then  in  favour,  the  true  character 
of  the  book.  His  idea  was  that  it  consisted  of  a  collection 
of  separate  love-songs,  but  he  did  not  find  many  sup- 
porters until  quite  recent  times,  when  the  researches  of  a 
German  consul  at  Damascus  not  only  gave  life  to  Herder's 


INTRODUCTION  297 

theories,  but,  by  adducing  the  evidence  of  present-day  cus- 
toms in  Palestine,  showed  how  the  songs  contained  in  the 
book  might  in  all  probability  have  originated,  and  that  the 
'  unchanging  East '  was  in  this,  as  in  so  many  other  matters, 
its  own  best  interpreter.  The  gist  of  the  discovery  lay  in 
the  description  of  the  marriage  customs  now  prevalent  in 
Northern  Syria,  and  centred  round  the  uses  made  of  the 
*  threshing-board'  in  these  customs.  The  'threshing-board ' 
is  an  agricultural  implement  named  several  times  in  the  Old 
Testament  (cf.  Hos.  x.  1 1 ;  Isa.  xli.  1 5 ;  Job  xli.  30),  and  con- 
sists of  two  boards  of  wood  bound  together  by  two  cross- 
timbers.  It  is  oblong  in  shape,  measuring  about  five  feet  by 
four.  The  boards  are  bent  upward  in  front  so  that  the  whole 
has  somewhat  the  appearance  of  a  rough  sledge.  On  the 
under  surface  are  let  in  lumps  of  rough  basaltic  rock.  To 
this  rude  implement  are  yoked  one  or  two  oxen.  The 
grain  is  then  spread  over  the  threshing-floor,  which  itself 
is  a  level  surface  of  about  twenty  to  thirty  feet  in  diameter, 
with  a  row  of  large  stones  round  it  to  prevent  the  straw  from 
being  scattered.  The  thresher  stands  upon  the  rough 
sledge  and  proceeds  to  drive  his  oxen  round  about  the 
threshing-floor  till  the  process  of  threshing  is  completed. 
This  same  rough  sledge  is  used  by  the  peasants  for  two 
other  purposes,  as  a  bier  at  funerals,  and  as  a  seat  of 
honour  for  the  bride  and  bridegroom  at  a  wedding.  It  is 
this  latter  practice  that  concerns  us  here.  As  in  many 
other  countries— forexample,  Norway — the  wedding  festivi- 
ties are  kept  up  for  a  week.  On  the  day  of  the  wedding 
processions  led  by  the  band  of  young  men  known  as  the 
'  companions  of  the  bridegroom'  take  place,  and  dances 
are  also  a  prominent  feature  of  the  day,  particularly  the 
sword-dance,  which  is  sometimes  danced  by  a  man  and 
sometimes  by  a  woman,  and  is  always  accompanied  by  a 
song  in  praise  of  the  beauties  of  the  bridal  pair.  On  the 
morning  after  the  marriage  the  young  husband  and  wife 
enter  upon  what  has  been  called  '  the  best  time  in  their  life,' 
for  during  the  seven  days  that  follow  they  play  the  part  of 


298  THE   SONG   OF   SONGS 

king  and  queen,  and  have  their  court  to  wait  upon  them 
in  the  person  of  the  youths  and  maidens  of  the  neighbouring 
community.  The  young  men  march  with  the  threshing- 
board  upon  their  shoulders,  singing  a  joyful  song,  to  the 
threshing-floor.  There  they  erect  a  platform  about  six 
feet  in  height,  place  the  board  above  it,  and  cover  the 
latter  with  a  carpet.  Upon  this  are  laid  two  gaily-em- 
broidered cushions,  which  form  the  throne  for  the  '  king 
and  queen.'  Before  a  mock  court,  with  much  buffoonery 
and  frequently  coarse  jesting,  proof  is  led  of  the  consum- 
mation of  the  marriage,  and  thereafter  a  grand  dance 
is  begun  in  honour  of  the  wedded  pair.  Here,  again, 
a  song  is  sung  descriptive  of  the  physical  beauty  of  the 
two,  and  of  their  raiment  and  jewels.  This  descriptive 
song  is  technically  known  as  a  wasf,  parallels  to  which 
are  to  be  found  in  the  Song  of  Songs  (iv.  1-7,  v.  10-16, 
vi.  4-7,  vii.  i-io).  This  pecuHar  song  is  said  to  have 
more  or  less  of  a  traditional  and  stereotyped  form.  Its 
character,  therefore,  accounts  for  the  resemblance  between 
the  various  passages  above  referred  to  in  the  Song  of 
Songs.  From  this  time  onward  the  marriage  festivities 
are  in  progress,  and  they  consist  largely  of  songs  and 
dances,  the  former  having  both  solos  and  choruses,  and 
the  latter  for  the  main  part  performed  for  the  delectation 
of  the  bride  and  bridegroom,  but  occasionally  joined  in  by 
these  latter.  These  customs,  as  one  may  easily  perceive, 
throw  a  great  light  upon  the  Song  of  Songs,  and  many 
modern  commentators  hold,  as  does,  indeed,  the  present 
writer,  that  along  these  lines  the  true  interpretation  of  the 
book  is  to  be  found.  Objection  has  been  taken  to  the 
theory  from  the  supposed  unity  of  the  book  as  it  now  stands ; 
but  that  unity  is,  as  we  have  hinted,  considerably  exag- 
gerated by  the  supporters  of  the  dramatic  theory,  who  are 
the  main  objectors  to  this  one,  and  there  seems  little  diffi- 
culty in  Budde's  assumption  that  what  unity  is  observable 
is  due  to  the  hand  of  the  final  editor.  It  does  not  appear 
that  there  is  much  validity  in  the  objection  that  we  have 


INTRODUCTION  299 

not  here  enough  songs  to  serve  for  the  whole  week,  for 
surely  we  can  easily  understand  that  any  editor  might  take 
a  selection  of  the  best  from  those  known  to  him,  or  that 
one  series  out  of  many  sung  during  the  wedding  festivities 
should  be  here  given.  In  fact,  the  very  form  of  the  title, 
*  The  Song  of  Songs,'  seems  to  indicate  this,  and  to  show 
that  out  of  a  large  selection  of  songs  with  which  he  was 
familiar  this  writer  has  chosen  deliberately  the  best  speci- 
mens. Again,  in  the  description  of  the  modern  Syrian  wed- 
ding, we  are  informed  that  some  of  the  songs  deal  with 
war,  and  because  no  such  songs  occur  in  this  book  we  are 
bidden  reject  this  theory  of  their  origin  ;  but  the  process 
of  selection  may  account  also  for  the  absence  of  these, 
the  purpose  of  the  writer  being  to  confine  his  selection  to 
those  which  dealt  with  the  marriage  proper.  Other  lines 
of  objection  to  the  theory  will  be  considered  in  the  com- 
mentary, but  meantime  sufficient  has  been  said  to  show 
that  this  theory  of  the  book's  origin  is  more  probable  than 
any  of  those  previously  considered^.  It  does  not  seem 
desirable  to  allow  our  ideas  of  the  proper  interpretation  of 
the  book  to  be  governed  by  the  uses  that  can  be  made 
of  it  for  practical  exposition  or  theological  teaching.  The 
advocates  of  the  dramatic  theory  make  much  of  the  fact 
that  the  book  as  so  interpreted  is  a  vindication  of  pure 
love  and  the  Divine  purpose  of  marriage  as  a  spiritual 
union.  But  even  if  this  were  so  it  would  not  suffice 
to  justify  a  mistaken  theory  about  the  book,  and  there  is 
surely  as  much  to  be  said  for  the  idea  that  the  Bible 
recognizes  the  poetry  of  lyric  love,  which  is  common  to  all 
the  literatures  of  the  world,  and  springs  up  naturally  in 
the  human  soul.  If  we  have  here  a  collection  of  such 
poems  as  they  sprang  fresh  from  the  heart  and  lips  of 
some  of  the  unknown  singers  of  ancient  Israel,  and  were 

'  The  Rev.  W.  M.  Christie  tells  me  that  in  the  neighbour- 
hood of  Safed  he  found  many  peasants'  songs  bearing  the 
strongest  resemblance  to  the  Song  of  Songs,  but  failed  to 
procure  them  as  he  did  not  then  see  their  full  significance. 


300  THE  SONG   OF  SONGS 

permitted,  even  if  under  the  cloak  of  a  false  conception  of 
their  purpose,  and  a  wrong  theory  of  their  origin,  to  find  a 
place  in  the  sacred  canon,  we  can  only  rejoice  that  the  class 
of  literature  which  probably  more  than  any  other  touches 
responsive  chords  in  the  heart  of  humanity  receives 
the  stamp  of  the  Divine  recognition  and  approval.  We 
may  be  told  that  on  this  theory  there  are  several  passages 
in  the  book  that  deal  too  frankly  and  openly  with  sexual 
passion ;  but  after  all  there  may  be  a  deeper  purity  about 
the  frank  recognition  of  such  subjects,  and  straight- 
forward, passionate  language  about  them,  than  in  much 
of  the  veiled  hints  of  indecent  prudery  and  the  attempt  to 
hide  what  may  be  better  openly  stated  than  uncleanly 
imagined.  Besides,  we  have  to  remember  that  manners 
and  customs  change— that  things  which  seem  coarse  to  us 
do  not  have  that  aspect  to  men  of  other  lands  and  of  other 
ages.  A  century  or  two  has  made  a  great  difference 
in  that  matter  in  England,  and  the  crossing  from  one 
nation  to  another  will  even  to-day  change  one's  whole 
ideas  about  such  matters.  Morality,  it  is  true,  is 
something  far  removed  from,  and  far  higher  than,  con- 
vention ;  but  the  two  are  so  closely  united  that  men  are 
often  tempted  to  reckon  what  is  to  them  the  unconven- 
tional as  being  necessarily  the  immoral.  After  all,  the 
book  is  not  a  book  for  children,  but  for  men  and  women  ; 
and  with  the  understanding  of  men  and  women,  to  whom 
the  difficult  subject  of  sex  and  its  relations  is  always  pre- 
sent, and  constitutes  one  of  the  hardest  questions  of  con- 
duct and  of  life,  this  book  must  be  read  ;  and  perhaps  from 
it  we  may  not  fail  to  derive  some  great  and  valuable 
lessons — not  the  least  being  that  marriage  and  all  it  in- 
volves is  in  its  original  Divine  intention  not  only  one 
of  the  purest  of  earthly  joys,  but  one  of  the  holiest  of  the 
Divine  purposes. 


INTRODUCTION  301 


Literature, 

For  English  students  of  the  Song  of  Songs  excellent 
introductions  will  be  found  in  A  Biblical  Iniroductiony 
by  Bennett  and  Adeney  ;  and  The  Wisdom- Liter  attire  of 
the  Old  Testament,  by  Davison,  and  also  in  the  English 
translation  of  Cornill's  Old  Testament  Introduction. 
The  introductions  of  Driver  and  Cornill  should  also  be 
consulted.  Almost  all  the  English  commentaries  treat 
the  book  from  the  dramatic  point  of  view.  The  best  for 
ordinary  readers  is  that  by  Harper  in  the  Cambi-idge 
Bible.  The  older  commentaries  of  Ginsburg  and  Delitzsch 
should  also  be  consulted,  especially  by  those  who  under- 
stand the  original.  Adeney's  volume  in  the  Expositor's 
Bible  is  a  sympathetic  exposition  on  the  dramatic  theory, 
with  an  interesting  chapter  on  the  introduction  and  also 
on  the  mystical  interpretations  of  the  book.  Margoliouth's 
edition  in  the  Teynple  Bible  should  be  consulted,  for  its 
introduction  and  notes,  though  very  short,  are  suggestive. 
Harper's  volume  contains  a  fresh  translation  in  Appendix  I, 
and  another  and  most  interesting  poetic  translation  by 
Fox  is  to  be  found  in  the  Expository  Times,  vol.  vii. 
The  student  should  also  consult  the  article  ^Song  of 
Songs  *  in  HDB.  by  Rothstein,  which  contains  a  some- 
what original  idea  about  its  composition,  and  is  very  full 
of  information,  also  the  article,  '  Canticles '  by  Robertson 
Smith  in  Enc.  Brit.,  and  by  Cheyne  in  E71C.  Bibl.  Budde's 
theory,  which  is  followed  in  this  commentary,  is  most 
accessible  to  the  English  reader  in  his  article  in  The  New 
World,  1894.  Readers  of  German  will  find  Budde's 
commentary  in  the  Kurzer  Handco?nm.  zum  A.  T,  1898, 
and  Siegfried's,  of  most  value.  Admirable  illustrations  of 
the  thought  and  form  of  expression  of  the  Song  are  to  be 
found  in  Dalman's  Palastinischer  Diwan,  1901. 


302  THE   SONG   OF   SONGS 

Since  the  following  commentary  was  written  the  author 
has  seen  Paul  Haupt's  Biblische  IJebesliede);  but  hardly 
any  reference  to  it  has  been  possible.  The  ideas  contained 
in  it  were,  however,  already  known  to  the  writer  from  the 
Professor's  papers  in  The  A7nerica?i  Journal  of  Sejnitic 
Languages  and  Literatures,  The  little  volume  is  of  great 
interest,  and  is  recommended  to  advanced  students.  The 
notes  are  full  of  most  interesting  literary  illustrations. 

Note. — There  is  a  very  extraordinary  and  original 
study  of  the  Song  of  Songs  by  Michelet  in  his  Bible  de 
L'Humanite',  part  ii.  chap.  6.  He  sees  clearly  that  the 
work  is  not  a  religious  allegory,  ftor  in  his  judgement 
a  truly  Jewish  book  at  all,  but  a  song  of  Syria,  burning 
with  the  passion  and  sensual  feeling  of  the  race,  filled,  as  he 
says,  '  with  a  kind  of  fever  like  an  autumn  wind,  delight- 
ful, but  deadly.'  The  study  was  written  in  1864,  and  is  an 
interesting  example  of  how  the  literary  critic  sometimes 
arrives  at  a  conclusion  almost  by  instinct,  which  is  after- 
wards verified  by  investigations  of  scholarship.  It  is  to 
this  passage  of  Michelet  that  Lafcadio  Heam  refers  in 
one  of  his  letters,  where,  speaking  of  the  Song  of  Songs, 
he  writes,  '  I  love  it  more  than  ever.  But  Michelet,  the 
passionate  free-thinker,  the  divine  prose-poet,  the  bravest 
lover  of  the  beautiful,  has  written  a  terrible  chapter  upon 
it.  No  lesser  mind  dare  touch  the  subject  now  with 
sacrilegious  hand.'  It  would  have  been  interesting  to  have 
seen  what  that  erratic  genius  had  to  say  about  the  book. 
One  other  interesting  literary  reference  may  be  added. 
In  Balzac's  Lily  of  the  Valley  he  describes  a  sunset  as  *an 
eternal  Song  of  Songs  by  which  nature  bids  her  creatures 
love.' 


THE   SONG   OF   SONGS 

The  Song  of  songs,  which  is  Solomon's. 
Let  him  kiss  me  with  the  kisses  of  his  mouth  : 


i.  1.  This  title  (see  Introduction,  p.  287)  is  probably  the  work  of 
some  later  scribe,  though  it  is  possible  that  it  was  a  description 
given  by  the  editor  who  collected  the  songs  that  are  to  follow. 
The  idea  contained  in  the  words  is  that  the  song  herein  attributed 
to  Solomon  is  the  best  of  all  the  songs  in  existence.  If  the  theory 
of  the  book's  origin  contained  in  this  commentary  be  the  correct 
one,  then  this  note  must  have  been  the  work  of  the  later  editor, 
who  regarded  it  as  a  complete  unity.  In  all  probability,  however, 
it  really  consists  of  a  collection  of  lyrics  by  some  unknown  poet 
or  poets. 

i.  2-7.  These  verses  consist  of  a  solo  sung  by  the  bride  inter- 
spersed with  verses  of  chorus  on  the  lips  of  the  maidens  who  are 
her  companions.  These  latter  chorus  verses  are  found  in  verse 
4,  &c.  and  are  fully  indicated  beneath.  The  solo  consists  of  an 
expressed  longing  for  the  affectionate  embrace  of  the  bridegroom, 
whose  praise  is  celebrated,  and  then  the  bride  describes  her 
own  charms  in  a  modest  manner,  accounting  for  her  sunburnt 
appearance  by  the  outdoor  work  she  has  been  compelled  to 
perform,  while  she  ends  with  an  appeal  to  be  made  conversant 
with  the  place  of  her  bridegroom's  shepherd  duties,  that  she  may 
henceforth  be  his  constant  companion. 

In  the  dramatic  interpretation  these  opening  verses  are  put  on 
the  lips  of  the  women  of  the  harem  interrupted  by  a  soliloquy 
on  the  part  of  the  maiden  who  appeals  to  her  absent  lover,  and 
in  verses  5  and  6  addresses  the  court  ladies,  while  in  verse  7 
she  again  turns  to  her  absent  lover,  and  is  mocked  (verse  8)  by 
the  inhabitants  of  the  harem.  There  could  not  be  a  clearer  instance 
of  the  absurdity  and  impossibility  of  the  dramatic  theory. 

2.  Iiet  him  kiss  xue.  At  the  outset  we  strike  the  passionate 
note  of  the  whole  poem.  Here  the  girl,  *  sick  with  love,'  as  she 
elsewhere  describes  herself,  mindful  of  the  happy  experiences 
of  the  preceding  day,  longs  for  the  intimate  fellowship  of  her 
husband,  and  appeals  to  be  freed  from  the  publicity  of  the 
festive  assembly  that  she  may  enjoy  that  private  intercourse. 


304  THE   SONG   OF   SONGS  1.  3 

For  thy  love  is  better  than  wine. 
3  Thine  ointments  have  a  goodly  fragrance ; 
Thy  name  is  as  ointment  poured  forth ; 
Therefore  do  the  ^  virgins  love  thee. 
*  Or,  maidens 

Tot  thy  love.  Cf.  iv.  lo.  Sweeter  to  her,  more  stimulating 
and  sustaining  than  any  cordial,  is  her  husband's  newly-tasted 
love,  for  the  draughts  of  which  she  eagerly  and  frankly  longs. 
The  word  rendered  Move'  should  really  be  translated  *  caresses,' 
and  designates  the  outward  expression  of  affection.  The  LXX 
translates  it  'breasts,'  probably  through  a  misunderstanding  of  the 
Hebrew  word,  as  that  meaning  does  not  appear  suitable  or 
probable  in  this  case. 

3.  Thine  ointments.  There  is  in  this  verse  a  play  upon  the 
words,  which  in  the  original  represent  ointment  and  name^ 
Another  example  of  the  same  thing  is  found  in  Eccles.  vii.  i.  The 
Eastern  love  of  perfumes  is  the  reason  of  the  praise  here  given, 
and  one  remembers  the  many  instances  in  the  Bible  of  the  use 
of  such  precious  ointments.  The  practice  of  using  such  unguents 
had  probably  the  twofold  purpose  of  allaying  heat-irritation  and 
concealing  unpleasant  odours  of  the  body,  so  difficult  to  prevent 
in  Eastern  lands.  The  making  of  these  perfumes  was  an  important 
trade  (cf.  iii.  6  and  note).  The  composition  of  the  anointing  oil 
for  the  priests  is  found  in  Exod.  xxx.  23-25,  The  practice 
of  using  these  fragrant  oils  was  a  daily  one,  and,  as  with 
other  ancient  peoples,  the  regular  consequent  of  the  bath  (cf. 
Ezek.  xvi.  9).  Their  use  was  a  sign  of  joy  (Prov.  xxvii.  9,  which 
see ;  Matt.  vi.  7),  as  their  absence  was  a  sign  of  mourning 
(2  Sam.  xiv.  2  ;  Micah  vi.  15).  To  be  able  to  indulge  in  their  free 
use  is  a  sign  of  prosperity  (Eccles.  ix.  8  ;  Ps.  xcii.  10).  The 
employment  of  perfumes  of  peculiarly  special  combination  was  a 
sign  of  wealth  and  luxury,  and  might,  as  in  the  case  of  Hezekiah, 
be  part  of  the  treasure  of  a  king's  house  (2  Kings  xx.  13  ;  Amos 
vi.  6).  The  practice  of  welcoming  guests  by  anointing  them  is 
alluded  to  in  Ps.  xxiii.  5,  where  the  failure  to  do  so  was  a  mark 
of  discourtesy  (Luke  vii.  46).  As  a  sign  of  special  honour  con- 
ferred upon  a  beloved  guest  we  have  the  touching  story  of  the 
anointing  of  Jesus  at  Bethany  (John  xii.  1-8),  and  parallel  passages. 
(On  the  whole  subject  the  articles  'Anointing,'  *Oil,'  *  Perfume,' 
in  HDB.  should  be  consulted.) 

ointment  poured  forth.  Cf.  John  xii.  3,  '  The  house  was 
filled  with  the  odour  of  the  ointment.' 

virgins.     The  reference  is  probably  to  the  girl  companions 

^  shem  and  shemen. 


THE   SONG   OF   SONGS  1.  4  305 

Draw  me ;  we  will  run  after  thee : 

The  king  hath  brought  me  into  his  chambers : 

We  will  be  glad  and  rejoice  in  thee, 

We  will  make  mention  of  thy  love  more  than  of  wine : 

^  Rightly  do  they  love  thee. 

*  Or,  In  uprightness 


of  the  young  bride,  *  bridesmaids,'  as  we  should  say,  who  formed 
part  of  the  chorus  of  singers  who  provided  the  entertairment 
during  the  wedding  festival.  This  is  a  much  more  simple  explana- 
tion than  the  extremes  to  which  the  supporters  of  the  dramatic 
theory  are  driven  to  explain  the  words. 

4.  Draw  me.  There  is  considerable  difficulty  here  in  deciding 
upon  the  grammatical  connexion  of  the  word.  The  R.  V.  punc- 
tuation makes  the  words  '  draw  me'  stand  alone,  in  which  case 
they  constitute  the  appeal  of  the  bride  to  the  bridegroom,  and 
the  following  words  are  sung  in  chorus  by  her  companions.  If, 
as  seems  more  natural,  in  the  original,  the  words  '  after  thee '  are 
connected  closely  with  'draw  me,'  then  in  all  probability  'king' 
may  be  taken  as  vocative,  and  the  chorus  words  consist  of  the 
phrase  '  We  will  run,  O  Icing,'  when  the  bride  would  continue, 
'  He  hath  brought  me  into  his  chambers.'  If  the  punctuation  of 
the  R.  V.  is  to  stand,  we  must  regard  the  words  'The  king  hath 
brought  me  into  his  chambers '  as  a  kind  of  mocking  answer  made 
by  the  bride  to  her  companions,  reminding  them  that,  however 
much  they  attempt  to  follow,  they  will  find  one  door  closed 
against  them. 

We  will  be  g-lad.  The  next  two  lines  constitute  a  chorus  of 
the  bridegroom's  praise  re-echoing  the  words  already  used  by  the 
bride  in  verse  2.  The  latter  part  of  the  clause  is  better  rendered 
'  We  will  celebrate  thy  caresses  more  than  wine.'  Here,  again, 
we  have  the  union  of  the  praise  of  love  and  wine  so  common  in 
the  erotic  poetry,  not  only  of  the  East,  but  of  all  lands,  and 
strikingly  illustrated  in  the  familiar  verse  of  Omar  Khayyam  : 

'A  Book  of  Verses  underneath  the  Bough, 
A  Jug  of  Wine,  a  Loaf  of  Bread — and  Thou 
Beside  me  singing  in  the  wilderness — 
Oh,  Wilderness  were  Paradise  enow.' 

Bigfhtly.  R.  V.  margin  gives  'in  uprightness,'  which 
probably  expresses  with  greater  clearness  the  idea  of  this  last 
line.  It  is  the  utterance  of  the  bride  herself,  who  thus  agrees 
with  the  high  praise  given  to  the  bridegroom  by  her  friends,  and 


3o6  THE   SONG   OF   SONGS  1.  5 

5  I  am  black,  but  comely, 
O  ye  daughters  of  Jerusalem, 
As  the  tents  of  Kedar, 


at  the  same  time  expresses  her  conviction  that  their  love  of  him 
is  pure,  and  their  praise  uttered  from  no  unworthy  motives. 

5.  I  am  black.  The  words  here  used  by  the  bride  of  her  own 
personal  appearance  refer  to  the  darkening  of  her  complexion  by 
her  exposure  to  the  sun,  and  we  are  told  that  even  now  the 
Bedouin  women  thus  contrast  themselves  with  the  women  of  the 
town.  She  is,  however,  conscious  of  her  personal  attractions, 
in  all  likelihood  referring  to  her  litheness  of  limb  and  well-knit 
figure,  which  find  definite  praise  in  a  later  stage  of  the  poem 
(vii.  1-7). 

daughters  of  Jerusalem.  This  title  recurs  frequently 
throughout  the  book,  and  it  must  be  confessed  that  it  is  one  of 
the  phrases  more  easy  of  interpretation  on  the  dramatic  theory. 
The  commentators  who  take  this  view  regard  it  as  descriptive 
of  the  king's  harem.  If  the  book  is  of  northern  origin,  the 
question  is  at  once  asked,  What  are  daughters  of  Jerusalem  doing 
in  that  part  of  the  country  ?  If,  however,  we  assume  not  only 
that  the  bride  and  bridegroom  were  regarded  as  king  and  queen 
for  the  week,  but  that  sometimes  a  special  name  was  given  to  the 
king,  and  he  was  called  Solomon,  with  reference  to  the  traditional 
splendour  'of  that  monarch,  there  need  be  little  difficulty  in 
assuming  that  the  bride's  companions  were  also  named  from  the 
royal  city.  Another  explanation  is,  however,  possible,  namely, 
that  the  girls  in  their  festal  attire  were  humorously  regarded  as 
'daughters  of  Jerusalem',  just  as  to-day  the  names  of  Paris  or 
London  might  be  applied  to  raiment  and  fashions  of  peculiar 
splendour.  Another  possibility  is  that  local  names  may  have 
been  used  in  these  marriage-songs  according  to  the  district  of 
the  country  in  which  they  were  sung,  and  that  we  have  here  one 
edited  by  a  southern  writer  which  contains  in  the  main  southern 
names.  In  any  case  the  words  are  not  to  be  looked  upon  as 
defence  against  critics,  but  as  humorous  banter  among  friends. 

tents  of  Kedar.  The  name  Kedar  is  found  in  several  places 
in  the  O.  T.,  one  of  the  most  important  references  being  Jer. 
xlix.  29,  where  a  description  of  the  Nomadic  race  is  given. 
The  real  root  of  the  word  probably  means  '  powerful,'  but  has  by 
a  folk-etymology  been  connected  with  a  Hebrew  root  which 
means  'dark'  (cf.  article  'Kedar'  in  HDB.).  The  tents  were 
either  made  of  black  goatskin  or  of  black  woven  material 
(cf.  Doughty,  Arabia  Deserta^  pp.  224  f.). 


THE   SONG   OF   SONGS  1.  6  307 

As  the  curtains  of  Solomon. 
Look  not  upon  me,  because  I  am  swarthy, 
Because  the  sun  hath  *  scorched  me. 
My  mother's  sons  were  incensed  against  me, 
They  made  me  keeper  of  the  vineyards  ; 
*  Or,  looked  upon 


curtains  of  Solcrnion.  This  second  expression  refers  to  the 
words  '  I  am  comely,'  as  the  former  expression  refers  to  the 
words  *  I  am  black.'  Eastern  palaces  were  famous  for  their 
hangings  in  gorgeous  colourings,  and  even  the  tents  of  those  in 
high  position  were  frequently  made  of  rich  material  beautifully 
adorned.  The  comparison  here  is  probably  to  some  such 
pavilion  designed  as  a  pleasure-house  or  as  accompanying  the 
king  in  some  royal  progress  through  the  country ;  the  fame  of  its 
splendour  may  have  been  traditional. 

6.  Look  not.  The  bride  continues  modestly  to  apologize  for 
her  sunburnt  complexion,  but  the  word  she  new  uses  is  less 
severe  than  that  of  the  former  verse,  and  she  begs  her  friends 
not  to  stare  at  her  critically— for  the  sun  has  been  to  blame  in  the 
first  instance,  and  in  the  second  place  those  who  gave  her 
outside  tasks  to  perform  in  tending  the  vineyards.  The  margin  of 
the  R,  V.  gives  *  looked  upon  '  as  an  alternative  rendering  for 
'  scorched,'  but  it  must  be  noticed  that  the  word  is  not  the  same 
in  the  original  as  that  translated  '  look  upon '  in  the  former  line. 

mother's  sons.  Surely  too  much  has  been  made  of  this 
expression  by  many  commentators.  It  is  nothing  but  a  poetical 
phrase  for  'brothers,'  and  is  too  slight  a  basis  to  build  up  a 
theory  as  to  the  home  life  of  the  girl— the  probable  death  of  her 
father,  and  her  consequent  ill-usage  at  the  hand  of  those  who 
should  have  been  her  natural  protectors. 

keeper  of  the  vineyards.  The  ordinary  explanation  given 
is  that  the  girl  had  been  put  in  charge  of  her  brother's  vineyard, 
and  that  when  in  the  next  line  she  speaks  of  not  keeping  her 
own  vineyard,  this  is  to  be  taken  as  a  figurative  reference  to  her 
personal  appearance.  But  surely  that  is  not  only  a  strange 
figure,  but  a  very  abrupt  transition.  It  seems  much  more 
probable  that  in  both  cases  the  word  '  vineyard '  is  a  figure,  and  is 
to  be  interpreted  in  the  light  of  subsequent  references  in  the  poem 
(for  example,  iv.  12-15,  vii.  6-8,  10-13,  viii.  12).  The  anger  of 
her  brothers  was  probably  shown  in  the  attempt  to  keep'  her 
unmarried  ;  and  she  here  confesses  that  she  had  not  obeyed  their 
behest,  but  permitted  love  to  find  its  inroad  into  the  enclosure  of 
her  heart,  and  another  was  now  lord  of  the  vineyard  she  had 

X    2 


3o8  THE   SONG   OF   SONGS  1.  1 

But  mine  own  vineyard  have  I  not  kept. 
7  Tell  me,  O  thou  whom  my  soul  loveth, 
Where  thou  feedest  thy  flock ^  where  thou  makest  //  to  rest 

at  noon : 
For  why  should  I  be  as  one  that  ^  is  veiled 
Beside  the  flocks  of  thy  companions  ? 

*  Most  ancient  versions  have,  wandereth. 


been  directed  to  keep  as  her  own.  This  also  makes  the  transi- 
tion to  the  next  verse  much  more  probable  than  on  any  other 
explanation,  as  it  is  another  outburst  of  longing  for  her  husband 
lover. 

7.  Tell  xne.  This  verse  brings  before  us  for  the  first  time  the 
pastoral  imagery  of  which  the  poom  is  so  full.  This  is  a  type  of 
poetry  that  has  been  prevalent  in  many  lands  and  at  many 
periods.  It  very  easily  becomes  artificial,  and  in  the  highest 
examples  of  it  the  artificial  element  is  probably  always  present. 
Yet  under  this  conventional  form  some  of  the  finest  poetry  has 
been  written  (cf.  the  Eclogues  of  Virgil,  the  Idylls  of  Theocritus, 
the  Lycidas  of  Milton,  and  the  Thyrsi's  of  Matthew  Arnold). 
Under  pastoral  imagery,  therefore,  the  bride  now  calls  upon  her 
bridegroom,  begging  him  to  make  known  to  her  the  noontide 
resting-place  of  his  flocks  that  they  may  spend  in  love-dalliance 
the  hour  of  leisure  (cf.  the  figure,  Ps.  xxiii.  1-3).  This  explana- 
tion avoids  the  extreme  difficulties  and  improbabilities  of  the 
dramatic  theory,  where  the  maiden  is  supposed  in  an  absent  way 
to  address  her  far-off  lover,  or  as  by  Martineau,  that  he  suddenly 
puts  in  an  appearance  here  at  the  king's  palace.  Neither  is 
Budde's  idea  that  this  particular  section  of  the  song  refers  to  a 
pre-nuptial  meeting  any  more  probable. 

one  that  is  veiled.  As  the  margin  of  the  R.  V.  indicates, 
the  translation  '  wandereth '  is  much  more  probable,  and  is  that 
adopted  by  many  modern  commentators,  as  the  original  word  can 
very  well  bear  that  meaning  with  but  the  slightest  change  in  its 
form.  It  is  difficult  to  give  to  the  rendering  '  veiled  '  any  appro- 
priate sense.  Some  have  considered  it  to  be  a  complaint  on  her 
part  that  she  might  be  mistaken  for  a  woman  of  evil  character — 
a  class  who,  we  learn  from  Gen.  xxxviii.  15,  were  accustomed  to 
go  with  their  faces  covered.  Others  take  it  to  mean  mourning, 
as  women  mourners  were  also  veiled.  The  best  sense,  however, 
is  undoubtedly  that  which  pictures  the  girl  as  wandering  discon- 
solately among  alien  flocks  and  strange  shepherds  while  her 
heart  longs  for  her  own  lover. 


THE   SONG   OF  SONGS  1.8,9  309 

If  thou  know  not,  O  thou  fairest  among  women, 
Go  thy  way  forth  by  the  footsteps  of  the  flock, 
And  feed  thy  kids  beside  the  shepherds'  tents. 

I  have  compared  thee,  O  ^  my  love, 

^'  To  a  steed  in  Pharaoh's  chariots. 

*  Or,  inyfnend  (and  so  throughout) 
*•  Or,  71?  the  steeds     Or,  To  my  steed 

8.  This  verse  is  no  mocking  gibe  of  palace  women,  but  a 
cliorus  sung  by  her  girl  friends,  advising  her  to  go  fearless!}'  forth 
to  where  the  shepherds  are,  and  lead  her  flock  of  kids  to  the 
pasture-place,  where  undoubtedly  her  own  lover  will  soon  find 
her.  The  fact  that  in  this  verse  she  is  spoken  of  as  a  shepherdess 
is  another  argument  against  the  literal  interpretation  of  verse  6, 
which  would  describe  her  as  a  vine-dresser. 

i.  9— ii.  7.  This  section  consists  of  a  dialogue  between  the 
bridegroom  and  the  bride,  in  which,  in  alternate  verses,  the  one 
praises  the  other,  using  many  similes  from  nature  ;  and  in  the  last 
stanza  the  bride  describes  in  luscious  language  the  joy  of  her 
heart  in  the  enjoyment  of  her  husband's  love,  and  ends  with  a 
refrain  which  recurs  twice  later  in  the  poem,  begging  her  friends 
not  to  interrupt  her  enjoyment. 

To  the  dramatists  this  section  appears  to  be  the  appeal  of  the 
king  to  the  country  maiden,  who  in  turn  sings  the  praise  of  her 
own  lover,  and  modestly  disclaims  the  king's  flattery,  while  the 
closing  words  are  addressed  to  the  court  ladies  as  an  appeal  not 
to  force  her  into  a  hateful  union. 

9.  love.  The  word  thus  rendered  occurs  very  frequently 
throughout  this  poem,  and  only  elsewhere  in  the  O.  T.  in  one 
place  (Judges  xi.  37),  where  it  is  used  by  the  daughter  of  Jephtha 
of  her  girl  friends.  There  can  be  little  doubt,  however,  that  it  is 
to  be  taken  in  this  poem  as  equivalent  to  lover,  and  Professor 
Harper  compares  the  similar  use  of  the  word  ami  in  French. 

To  a  steed.  As  the  form  in  the  original  is  feminine,  we 
might  perhaps  render  here  '  filly.'  The  comparison  maj'  not 
seem  so  complimentary  to  a  Western  as  it  did  to  an  Eastern 
mind  ;  but  the  beauty  of  the  horse,  especially  when  we  remember 
that  in  all  probability  the  extreme  gracefulness  of  the  Arab  breed 
was  in  the  mind  of  the  writer,  renders  the  comparison  no  un- 
worthy one,  and  it  is  found  in  both  Greek  and  Latin  poets. 
Theocritus  considered  it  no  inadequate  figure  under  which  to  set 
forth  the  beauty  of  the  golden  and  rose-red  Helen,  while  Horace 
compares  Lyde  to  a  three-year-old  filly,  sporting  upon  the  wide 
plains,  and  shrinking  from  the  touch   of  her  would-be   capfurer 


3PO  THE   SONG   OF   SONGS  1.  lo,  n 

10  Thy  cheeks  are  comely  with  plaits  <?/'//fl!/>, 
Thy  neck  with  strings  of  jewels. 

1 1  We  will  make  thee  plaits  of  gold 
With  studs  of  silver. 


(Theoc.  Idylls  xviii.  30;  Hor.  Odes  iii.  11.  9).  Another  reading 
of  the  Hebrew  gives  the  word  as  plural,  but  this  rendering  is  not 
probable.  The  point  of  the  comparison  with  the  chariots  of 
Pharaoh  is  in  all  probability  because  Egyptian  horses  were  specially 
famous  and  valued  ;  and  the  comparison  may  get  its  significance 
not  only  from  the  beauty  and  grace  of  the  creature  itself,  but 
because  of  the  magnificent  trappings  with  which  horses  in  a  royal 
chariot  were  adorned.  To  the  Oriental  the  ornaments  of  the 
bride  were  almost  as  praiseworthy  as  the  beauty  of  the  woman 
herself,  and  we  find  this  reference  not  only  in  the  immediately 
succeeding  verse,  but  in  other  passages  of  the  poem  (cf.  iv.  4,  9). 

10.  Thy  cheeks  are  comely.  The  LXX  renders,  *  How 
comely  are  thy  cheeks,'  which  may  probably  represent  the  correct 
reading.  The  description  that  follows  continues  the  comparison 
with  a  horse  and  the  chariots  of  Pharaoh,  for,  as  we  are  told 
by  Mr.  Lane  and  others,  the  horses'  heads  in  Egypt  '  are  adorned 
with  silk  tassels,  and  coins,  or  other  ornaments,  of  silver '  {Momters 
and  Customs  of  the  Modern  Egyptians,  p.  155). 

plaits  of  hair.  The  A,  V.  renders,  *  with  rows  of  jewels,' 
and  it  seems  doubtful  which  of  the  two  renderings  is  correct. 
The  R.  V.  is  favoured  by  the  fact  that  the  second  clause  of  the 
parallelism  speaks  of  chains  of  gold,  so  that  it  would  be  reasonable 
to  expect  both  parts  of  the  adornment  to  be  mentioned.  The  style 
of  hair-dressing  described  by  Mr.  Lane  reveals  the  hair  as  being 
divided  into  numerous  plaits  always  of  an  uneven  number.  These 
are  allowed  to  hang  down  the  back,  while  to  each  braid  of  hair 
are  added  three  black  silk  cords  with  little  gold  and  silver 
ornaments  attached  to  them.  The  ornaments  on  each  string  are 
so  placed  as  not  to  correspond  exactly  with  those  on  the  others. 
At  the  extreme  end  of  each  cord  is  generally  suspended  a  gold 
coin,  or  sometimes  a  pear-shaped  ornament  of  flat  gold,  or  one  of 
filigree  work,  or  a  tassel  of  pearls — so  that  a  moderate  head-dress 
may  have  anything  from  600  to  1,000  ornaments  in  its  composition. 
We  can  thus  see  how  appropriate  is  the  comparison  to  the 
adornment  of  the  horse's  mane. 

Thy  neck.  Here  the  description  turns  to  the  necklace. 
These  also  consist  of  various  forms  in  modern  Egyptian  dress, 
and  often  contain  jewels  of  great  value  (cf.  Lane,  pp.  567-9). 

11.  plaits  of  gold.  This  expression  probably  means  strings 
of  gold  beads,  each  one  of  which  is  decorated  with  little  points 


THE   SONG   OF   SONGS  1.  12-14  311 

While  the  king  sat  at  his  table,  12 

My  spikenard  sent  forth  its  fragrance. 
My  beloved  is  unto  me  as  a  ^  bundle  of  myrrh,  13 

That  lieth  betwixt  my  breasts. 

My  beloved  is  unto  me  as     cluster  of  ^  henna-flowers        14 
*  Or,  bag  ^  Heb.  copher. 

of  silver,  or  tiny  silver  pendants  are  described  as  hanging  from 
the  gold  chain.  The  verse  is  possibly  to  be  attributed  to  the 
bride's  companions. 

12.  While  the  king-,  &c.  On  the  theory  here  taken  of  the 
poem,  these  vc^ords  refer  to  the  wedding-feast,  when  the  bride  was 
perfumed  with  the  richest  and  rarest  odours.  The  spikenard  was 
one  of  the  most  highly  prized  of  these,  being  the  product  of  an 
Indian  plant  (cf.  John  xii,  3).  Those  who  take  the  dramatic  inter- 
pretation generally  regard  the  reference  as  a  figurative  one,  and 
consider  the  maiden  to  be  saying  here  that  only  in  the  absence  of 
Solomon  can  the  deepest  feelings  of  her  heart  find  the  liberty  of  ex- 
pression.   This  seems  altogether  forced  and  unnatural. 

13.  My  beloved.  The  reference  to  the  spikenard  suggests  to 
her  a  new  figure.  It  is  not  so  much  the  rich  fragrance  upon  her 
own  body  and  raiment  that  is  precious,  but  more  valued  and 
sweeter  still  than  any  perfume  is  the  bridegroom  himself ;  and  she 
compares  him,  with  the  idea  doubtless  of  the  intimacy  of  contact 
and  the  privacy  of  possession,  to  the  bag  or  little  filigree  case  of  per- 
fume, which  was  worn  suspended  from  the  neck,  and  hung  close  to 
her  bosom  between  her  breasts.  The  myrrh  was  valued,  not  only  for 
its  aromatic  properties,  but  also  as  a  disinfectant,  and  so  was  worn 
night  and  day.  It  had  also  the  property  of  reinvigorating  and  re- 
freshing the  fainting,  and  so  is  more  appropriate  as  a  figure  of  the 
sustaining  presence  of  her  beloved. 

14.  a  cluster  of  henna-flowers.  This  plant  was  a  low  tree  or 
shrub  whose  fragrant  flowers  grow  in  large,  whitish  clusters,  not 
unlike  a  bunch  of  grapes.  From  the  plant  is  extracted  the  dye 
from  which  the  Eastern  women  dye  their  hands  and  feet,  as 
described  in  the  following  passage  by  Mr.  Lane.  The  women 
'stain  certain  parts  of  their  hands  and  feet  with  the  leaves  of  the 
henna-tree,  which  impart  a  yellowish  red  or  deep  orange  colour. 
Many  thus  dye  only  the  nails  of  the  fingers  and  toes ;  others  ex- 
tend the  dye  as  high  as  the  first  joint  of  each  finger  and  toe  ;  some 
also  make  a  stripe  along  the  next  row  of  joints  ;  and  there 
are  several  other  fanciful  modes  of  applying  the  henna ;  but 
the  most  common  practice  is  to  dye  the  tips  of  the  fingers  and 
toes  as  high  as  the  first  joint,  and  the  whole  of  the  inside  of  the  hand 


312  THE   SONG   OF   SONGS  1.  15,16 

In  the  vineyards  of  En-gedi. 
,5  Behold,  thou  art  fair,  my  love;  behold,  thou  art  fair; 

«^  Thine  eyes  are  as  doves, 
jg  Behold,  thou  art  fair,  my  beloved,  yea,  pleasant : 

Also  our  couch  is  green. 

*  Or,  Thou  hast  doves'^  eyes 

and  the  sole  of  the  foot.'  When  the  dye  has  been  applied  the  hand 
is  tightly  bound  with  linen  during  the  night.  The  colour  remains 
for  about  a  fortnight  or  three  weeks, and,  when  skilfully  applied,  ren- 
ders both  nails  and  hands  more  delicate  in  appearance.  Mr.  Lane  also 
tells  us  that  there  prevails  a  habit  of  making  indelible  tatoo  marks 
between  the  breasts.  If  this  custom  prevailed  in  Palestine,  it  is 
just  possible  that  the  mention  of  the  myrrh  as  lying  close  to  these 
marks  upon  her  bosom  may  have  suggested  the  further  figure  of 
the  henna-flower,  its  fragrance,  and  its  employment  for  adornment, 
while  the  lasting  nature  of  the  beauty  it  imparted  makes  it  a  still 
more  fitting  figure  of  love. 

En-g'edi.  We  are  told  that  the  henna-flower  is  to-day  found  in 
Palestine  only  at  En-gedi.  In  old  days  this  place  was  famous  for 
its  fertility  and  vineyards. 

15.  Behold,  thou  art  fair.  Here  the  bridegroom  answers  in 
affectionate  praise  the  words  of  the  bride.  The  gentle  tenderness, 
and  perhaps  innocence,  of  the  eyes  of  the  dove  are  attributed  to 
her  ;  but  it  is  to  be  remembered  that  the  dove  has  always  been  one 
of  the  adjuncts  of  love.  It  v/as  the  bird  of  Venus,  and  we  shall 
often  find  it  referred  to  in  the  course  of  the  poem.  The  verse  has 
been  thought  by  some  commentators  to  be  too  long,  and  for 
rhythmic  reasons  they  have  suggested  cutting  out  the  recurrence  of 
the  opening  words  ;  but,  of  course,  there  is  no  textual  authority  for 
such  a  course. 

16.  Behold,  thou  art  fair.  In  this  case  the  gender  of  the  pro- 
nouns  shows  that  the  bride  is  replying  to  her  bridegroom  ^,  but  the 
word  translated  pleasant  is  stronger  than  this  rendering  suggests, 
and  might  better  be  translated  '  ravishing.' 

our  conch  is  green.  The  words  are  difficult  to  interpret 
because  they  seem  to  come  so  abruptly  into  the  context,  and 
hence  certain  editors  have  attempted  emendations  in  the  Hebrew 
text ;  but  none  of  them  are  satisfactory.  To  give  a  suitable  mean- 
ing to  the  words  as  they  stand  is  not  at  all  an  easy  task.  It  is 
possible  to  suppose  with  many  that  the  girl  is  thinking  of  former 
wanderings  among  the  shady  recesses  of  the  forest,  and  of  lover's 
talks  on  grassy  banks  ;  but  all  this  appears  much  too  modern  and 

*  See,  however.  Introduction,  p.  5. 


THE   SONG   OF   SONGS  1.  17-2.  i        313 

The  beams  of  our  ^  liouse  are  ^^  cedars, 
A?id  our  rafters  are  «  firs. 
I  am  a  d  rose  of  ®  Sharon, 
A  hly  of  the  valleys. 

*Or,  houses  ''Or,  0/ cedar  .  .  .  qf/ir  <'Or,  cypresses 

^  Heb.  habazzelctli,  the  autumn  crocus. 
*  Or,  the  plain 


Western  to  suit  the  circumstances.  If,  on  the  other  hand, 
we  understand  it  to  refer  to  the  nuptial  chamber  in  her  new 
home,  it  is  not  easy  to  explain  the  epithet  'green.'  Siegfried,  in- 
deed, suggests  that  the  reference  is  to  the  decoration  of  the  mar- 
riage couch  with  greenery  and  aromatic  herbs,  but  the  onlj''  passage 
in  support  that  he  can  adduce  is  Prov.  vii.  17,  which  is  certainly 
not  appropriate. 

17.  The  beams  of  our  house.  Here  the  first  question  is 
whether  these  words  are  on  the  lips  of  the  bride  or  bridegroom. 
They  may  be  the  answer  of  the  latter  as  further  descriptive  of  the 
bridal  chamber,  and  if  they  are  thought  too  splendid  for  a  literal 
description  of  the  humble  dwelling  of  a  peasant,  we  must  remem- 
ber the  whole  circumstances  of  the  occasion,  and  on  his  lips  the 
words  may  be  glorified  by  love,  which,  with  its  magic,  turns  the 
cottage  into  a  palace.  On  the  pther  hand,  both  this  verse  and 
the  next  may  be  a  continuation  of  the  bride's  speech.  Some  see 
in  the  words  a  further  reference  to  the  forest,  and  regard  them 
literally  as  descriptive  of  its  glades. 

ii.  1.  a  rose  of  Sharon.  These  well-known  words  are  made 
use  of  by  the  bride  in  which  to  compare  herself  to  the  flowers  of 
her  own  meadows.  The  first  is  generally  taken  to  be  the  meadow 
saffron,  a  flower  not  unlike  a  crocus,  though  others,  following 
the  rendering  of  the  Jewish  paraphrase,  regard  it  as  the  'narcis- 
sus,' a  flower  which,  we  are  told,  is  the  special  favourite  with  the 
natives.  The  sweetness  of  the  scent  may  render  it  here  the  more 
appropriate  figure.  The  '  lily  '  is  by  the  majority  of  commentators 
regarded  as  the  'scarlet  anemone,'  as  the  name,  still  given  to  it 
by  the  Arabs,  is  derived  from  the  root  of  the  word  here  used  in 
the  original.  The  word  must  (cf.  v.  13)  denote  a  red  flower,  for 
there  the  comparison  is  descriptiv^e  of  the  colour  of  the  lips.  These 
comparisons  do  not  necessarily  imply  that  the  bride  dwells  upon 
her  humility  and  insignificance.  It  rather  appears  that  the  refer- 
ences are  to  her  beauty  and  winsomeness.  One  argument  in 
favour  of  interpreting  the  preceding  verses  as  referring  to  outdoor 
lovers'  meetings  in  the  forest  is  this  continuation  of  the  thought 
of  the  scenery  of  the  outer  world  in  the  figures  here  employed. 


314  THE   SONG   OF   SONGS  2.  2-4 

2  As  a  lily  among  thorns, 

So  is  my  love  among  the  daughters. 

3  As  the  apple  tree  among  the  trees  of  the  wood, 
So  is  my  beloved  among  the  sons. 

^  I  sat  down  under  his  shadow  with  great  delight, 
And  his  fruit  was  sweet  to  my  taste. 

4  He  brought  me  to  the  ^  banqueting  house, 

^  Heb.  /  delighted  and  sat  down  &c.  ^  Heb.  house  of  wine. 

2.  a  lily  amougf  thorns.  The  bridegroom  catches  up  her  own 
language  and,  continuing  her  metaphor,  appHes  it  in  a  manner  that 
is  not  complimentary  to  her  companions,  whom  he  compares  to 
thorns.  The  word  used  for  thorns  is  found  again  in  Prov.  xxvi.  9, 
which  see. 

3.  as  the  apple  tree.  The  bride  here  adopts  the  same  form  of 
language  as  the  bridegroom  has  just  used,  and  describes  him  as  ex- 
celUng  his  companions  as  the  apple-tree  excels  the  other  trees. 
The  poetical  beauty  of  the  imagery  is  found  in  the  fact  that  she 
does  not  use  quite  the  same  type  of  expression  as  he  has  done, 
and  her  comparison  implies  nothing  that  is  directly  derogatory  to 
those  whom  it  sets  in  opposition  to  her  beloved.  The  rendering 
*  apple-tree '  is  not  quite  certain,  though  a  very  large  number  of 
commentators  favour  it.  Other  suggestions  are  citron,  orange, 
or  quince,  and  the  choice  lies  between  the  latter  and  the  apple. 
The  chief  difficulty  about  accepting  the  '  apple-tree  '  as  the  proper 
translation  is  that  the  apple  does  not  flourish  in  Palestine,  and  the 
few  specimens  that  are  known  are  of  poor  quality.  On  the 
other  hand,  the  quince  flourishes,  and  has  always  done  so,  for 
there  are  many  references  to  it  in  ancient  writers.  It  is  objected 
to  the  quince  that  no  one  can  call  its  fruit  '  sweet.'  In  its 
natural  condition  this  is  true,  but  it  is  generally  eaten  in  a  pre- 
pared form,  which  is  said  to  be  extremely  delicious.  Further, 
the  fragrance  of  the  quince  is  much  more  marked  than  that  of  the 
apple,  and  would  thus  fit  in  well  with  the  reference  in  verse  5. 
Again,  the  quince  was  associated  with  marriage  rites,  and  would 
probably  have  appropriate  love-associations  attached  to  it  (see 
the  article  '  Apple '  in  HBD.  and  Enc.  Bibl.).  The  expansion  of 
the  metaphor  in  the  remainder  of  the  verse  is  descriptive  of  the 
fullness  of  the  joy  she  had  experienced  in  realizing  all  the  proofs 
of  his  love. 

4.  banqueting  house.  More  literally  and  appropriately,  as 
in  the   margin,   *  house  of  wine,'    though  there   are   some   who 


THE   SONG   OF   SONGS  2.  5  315 

And  his  banner  over  me  was  love. 
Stay  ye  me  with  "  raisins,  comfort  me  with  apples : 
'^  Heb.  cakes  of  7-nisws. 

regard  the  Hebrew  original  as  a  proper  name,  Beth-hayyayin 
(cf.  Bethel,  Bethlehem,  &c.),  as  designating  the  village  in  which 
the  bridegroom's  home  stood.  This  is  improbable,  as  it  would 
make  the  reference  much  too  special.  The  'house  of  wine'  is 
probably  the  inn  where  travellers  find  refreshment,  and  is  here 
referred  by  a  metaphor  to  the  chamber  of  love.  And  in  Omar 
we  find  the  reference  to  '  this  batter'd  Caravanserai  of  life '  and 
to  nhe  wine  or  life,'  where  here  we  have  the  'wine  of  love.' 

banner.  The  meaning  of  the  word  is  not  easy  to  settle. 
In  other  places  it  is  translated  *  standard,'  but  that  rendering  is 
disputed  by  some  scholars,  who  would  give  it  the  meaning  of 
'a  company  of  troops.'  The  latter  significance  seems,  of  course, 
quite  unappropriate.  The  main  difiicully  is  to  find  a  good  sense 
for  the  word  '  banner  '  in  this  connexion.  It  is  easy  enough  to 
speak  of  the  banner  of  love  floating  over  her.  It  is  \evy  question- 
able whether  the  metaphor  thus  suggested  has  any  proper  basis 
in  a  probable  reconstruction  of  the  scene.  We  are  told  that  it 
was  a  practice  in  Arabia  for  the  wine-seller  to  fly  a  flag  outside 
liis  shop  so  long  as  he  had  wine  to  sell,  and  there  may  be  some 
connexion  between  that  practice  and  the  words  here  used.  They 
would  then  signify  that  the  wine  of  love  was  for  her  a  permanent 
possession. 

5.  raisins.  The  word  is  better  rendered  as  in  the  marg.  and 
in  Hosea  iii.  i,  '  cakes  of  raisins.'  It  is  well  known  l.ow  sus- 
taining a  food  the  raisin  is,  and  it  is  a  favourite  and  common  one 
in  the  East.  As  generally  interpreted,  there  are  several  references 
to  these  raisin-cakes  in  the  O.T.  (see  2  Sam,  vi.  19  ;  Isa.  xvi.  7, 
in  addition  to  the  passage  quoted  above).  But  this  meaning  has 
been  disputed,  and  it  is  said  that  in  all  cases  the  reference  is  to 
a  cake  of  flour  kneaded  together  with  grape-juice,  which  in  the 
process  of  baking  would  ferment  and  serve  as  leaven.  It  is  con- 
sidered also  that  this  would  give  the  cake  a  peculiar  quality  as 
a  restorative,  which  is  what  is  wanted  here.  That  these  cakes 
were,  according  to  Jer.  vii.  18  and  xliv.  19,  offered  to  a  divinity 
who  was  the  goddess  of  love,  may  throw  additional  light  on  the 
significance  of  the  word  in  this  passage.  Professor  Cheyne, 
however  {Em.  BibL,  col.  1,569),  regards  the  original  word  here  as 
wrongly  given  in  the  ordinary  text,  and,  by  a  slight  change,  alters 
it  to  the  word  that  occurs  in  verse  i,  and  means  'lilies.'  On 
this  understanding  the  reference  would  be  throughout  to  her 
desire   for  some  fragrant  and   pungent  perfume  to  prevent   her 


3i6  THE   SONG   OF   SONGS  2.  6-8 

For  I  am  sick  of  love. 
^  ^  His  left  hand  is  under  my  head, 
And  his  right  hand  doth  embrace  me. 

7  I  adjure  you,  O  daughters  of  Jerusalem, 
By  the  ^  roes,  and  by  the  hinds  of  the  field, 
That  ye  stir  not  up,  nor  awaken  love. 
Until  it  please. 

8  The  voice  of  my  beloved  !  behold,  he  cometh, 

^  Or,  Let  his  left  hand  be  &c.  ^  Or,  gazelles 


from  fainting,  a  meaning  that  is  sometimes  given  to  the  passage 
as  it  stands,  seeing  that  the  Easterns  are  in  the  habit  of  smelling 
fruit  for  that  purpose.  The  emendation,  however,  seems  un- 
necessary. 

sick  of  love.  These  words  seem  to  refer  to  an  excess  of 
love,  which  has  brought  her  almost  to  the  point  of  fainting.  The 
older  commentators  regarded  it  as  an  expression  of  the  longing 
for  love  unsatisfied,  as  she  hungered  for  her  absent  lover  ;  but, 
even  on  the  interpretation  here  accepted,  may  not  this  meaning 
be  appropriate  ?  The  joys  she  has  just  described  cause  her 
suddenly  to  long  for  their  renewal,  and  in  an  outburst  of  desire 
she  seeks  for  refreshment.  It  is  to  be  confessed,  however,  that 
the  words  of  the  next  verse  militate  against  such  a  suggestion. 

6.  His  left  hand.  Probably  the  reading  of  the  margin,  *  Let 
his  left  hand,  &c.,'  is  preferable.  The  word  rendered  'embrace' 
is  found  again  in  viii.  3,  and  Prov.  v.  20 ;  Eccles.  iii.  5. 

7.  I  adjure  you.  This  is  obviously  an  address  to  her  com- 
panions, bidding  them  leave  love  its  liberty  ;  and  the  force  of 
the  adjuration  by  the  wild  creatures  of  the  field  is  not  only 
appropriate  because  of  their  freedom,  but  because  of  their  beauty 
and  shyness,  and  because  they  are  both  frequently  employed  in 
Eastern  poetry  as  typical  of  womanly  beauty.  It  is  a  refrain 
that  occurs  on  two  other  occasions  in  the  poem  :  see  iii.  5  and 
viii,  4. 

ii.  8 — iii.  5.  This  section  consists  of  a  song  sung  by  the  bride, 
and  contains  a  report  of  an  exquisite  love-song  addressed  to  her  by 
the  bridegroom.  She  then  turns  to  him  (verse  17)  in  direct  address, 
but  follows  this  with  the  poetical  record  of  a  dream,  in  which 
she  has  sought  and  found  him  in  the  streets  of  the  city,  and 
concludes  with  the  same  refrain  with  which  the  last  song  closed. 


THE   SONG   OF   SONGS  2.  9-11  317 

Leaping  upon  the  mountains,  skipping  upon  the  hills. 

My  beloved  is  like  a  ^  roe  or  a  young  hart : 

Behold,  he  standeth  behind  our  wall, 

He  looketh  in  at  the  windows, 

He  ^  sheweth  himself  through  the  lattice. 

My  beloved  spake,  and  said  unto  me. 

Rise  up,  my  love,  my  fair  one,  and  come  away. 

For,  lo,  the  winter  is  past, 

'^  Or,  gazelle  '-  Or,  glanceth  through 


Verse  15  creates  a  difficulty,  as  it  does  not  seem  quite  easy  to  fit 
it  into  her  song.  If  it  is  not  to  be  taken  as  the  words  of  the  bride 
it  is  then  a  chorus  verse.  The  dramatic  interpreters  break  the 
section  up  into  several  parts,  but  are  not  all  in  agreement  as  to 
the  persons  to  whom  these  are  to  be  assigned. 

8.  The  voice  of  my  beloved.  This  would  be  better  rendered, 
'  Hark  !  my  beloved  ! '  The  verse  is  a  jubilant  outcry  of  greeting, 
as  she  sees  in  imagination  her  young  shepherd  eagerly  hastening 
to  meet  her. 

9.  like  a  roe.  Several  commentators  consider  these  words 
out  of  place  here,  and  suppose  they  have  been  introduced  from 
verse  17  below.  Here  the  LXX  not  only  reads  the  words,  but 
adds  the  conclusion  of  verse  17  as  well.  It  is  not  possible 
definitely  to  decide  the  question,  but  internal  evidence  seems 
against  the  presence  of  the  words  here.  The  remaining 
words  of  the  verse  draw  a  pretty  picture  of  the  lover  shyly 
approaching  the  home  of  the  maiden,  and  of  their  intercourse  of 
loving  glances  through  the  cottage-windows.  In  modern  litera- 
ture there  is  a  charming  parallel  in  Frenssen's  Holy  Land) 
and  Professor  Harper  happily  quotes  Tennyson's  lines  : 

'  And  all  my  heart  went  out  to  meet  him 
Coming,  ere  he  came.' 

10.  My  beloved  spake.  She  turns  now  to  relate  a  love-song 
that  her  lover  has  sung  to  her,  and  it  deals  with  the  subject  that 
is  ever  present  in  love-songs,  the  poetry  of  the  spring,  '  When 
a  young  man's  fancy  lightly  turns  to  thoughts  of  love.'  It  begins 
with  an  invitation  to  come  out  and  view  the  beauty  of  the  spring 
of  Palestine,  and  to  listen  to  the  call  of  flower  and  bird  and  tree 
that  bid  the  lovers  awake  to  love,  as  Nature  round  about  them  is 
already  doing. 

11.  winter.  This  should  more  accurately  be  the  'time  of  the 
rain,'  but  the  parallel  in  the  second  clause  of  the  verse  so  explains 


3i8  THE   SONG  OF   SONGS  2.  12,  13 

The  rain  is  over  and  gone ; 

12  The  flowers  appear  on  the  earth ; 

The  time  of  the  ^'^  singing  of  birds  is  come, 

And  the  voice  of  the  turtle  is  heard  in  our  land ; 

^3  The  fig  tree  ripeneth  her  green  figs, 

*  Or,  pruning  of  vines 

it.  Since  a  name  for  the  season  must  stand  here  winter  is 
our  only  appropriate  equivalent.  What  is  in  strictness  meant  is 
geshem,  the  heavy  winter  rain ;  but  for  six  weeks  longer  the 
malkosh  or  latter  rain  has  still  to  fall  (see  Exp.  Times,  vi.  390). 

12.  The  flowers  appear.  All  travellers  tell  us  of  the  exquisite 
beauty  of  the  sudden  rush  of  flowers  in  Palestine  at  the  opening 
of  spring. 

the  sing-ing-.  This  meaning  of  the  word  is  doubtful.  The 
LXX  and  many  ancient  versions  translate  *  pruning,'  and,  as  the 
italics  show,  there  is  no  equivalent  for  *  of  birds '  in  Hebrew,  and 
the  word  here  employed  is  never  elsewhere  used  of  the  voice  of 
birds,  but  always  of  human  song.  The  temptation  to  render 
*•  singing  '  probably  comes  from  the  supposed  parallelism  in  the 
next  clause,  but  on  the  whole  'pruning'  seems  preferable,  as, 
with  the  exception  of  the  cooing  of  the  dove,  all  the  other 
references  in  the  passage  are  to  plant  life.  The  reference  to 
pruning  at  this  season  is  also  an  accurate  one,  for  a  species  of 
pruning  takes  place  at  this  period  of  vine-culture. 

the  voice  of  the  turtle.  The  dove  is  another  herald  of 
spring,  just  as  the  cuckoo  is  so  regarded  among  ourselves  (cf.  Jer. 
viii.  7).  The  dove  has  been  an  attribute  of  love,  and  in  this  sense 
is  particularly  appropriate  in  such  a  connexion.  Tennyson  has 
also  used  it  in  another  way  in  the  passage  above  referred  to, 
when  he  says,  '  In  the  spring  a  livelier  iris  changes  on  the 
burnished  dove.'  Some  modern  commentators  cut  out  the  words 
*  in  our  land  '  as  a  gloss'.  There  is  no  external  evidence  for  this, 
but  the  words  seem  somewhat  redundant. 

13.  ripeneth.  The  word  so  rendered  creates  considerable 
difficulty  to  scholars  because  of  the  uncertainty  of  its  meaning. 
It  is  only  used  in  one  other  passage  in  the  O.  T.,  Gen.  1.  2,  26, 
where  it  means  '  embalm.'  The  kindred  root  in  Arabic  and  other 
Semitic  languages  suggest  that  this  usage  arises  from  the 
employment  of  spices  in  that  process,  and  so  some  would  render  it 
here  '  spiceth'  instead  of  '  ripeneth.'  Others  suggest  '  reddeneth,' 
because  the  word  has  also  that  meaning  in  Arabic.     In  any  case, 

^  i.  e.  explanatory  note  by  a  copyist. 


THE   SONG   OF  SONGS  2.  14,  15  319 

And  the  vines  are  in  blossom, 

They  give  forth  their  fragrance. 

Arise,  my  love,  my  fair  one,  and  come  away. 

O  my  dove,  that  art  in  the  clefts  of  the  rock,  in  the  covert  14 

of  the  steep  place, 
Let  me  see  thy  countenance,  let  me  hear  thy  voice ; 
For  sweet  is  thy  voice,  and  thy  countenance  is  comely. 
Take  us  the  foxes,  the  little  foxes,  that  spoil  the  vineyards  ;  15 

whatever  the  original  meaning  be,  the  English  version  represents 
the  process  described,  and  here  again  discussion  arises  as  to 
what  sort  of  figs  were  meant.  It  was  too  early  for  the  fresh  figs 
to  ripen,  but  it  is  said  that  figs  almost  always  persist  on  the 
trees  in  an  unripe  state  during  the  winter  months,  and  that  when 
spring  comes  these  rapidly  ripen  (cf.  Matt.  xxi.  19,  and  for  the 
fig-tree  as  a  sign  of  spring,  cf.  Matt.  xxiv.  32). 

in  blossom.  The  word  so  rendered  occurs  only  here,  and 
its  meaning  is  very  uncertain,  but  probably  the  English  represents 
it  with  sufficient  accuracy. 

fragrance.  The  delicate  fragrance  of  the  blossoming  vines 
is  a  noticeable  feature  in  all  vineyards.  The  words  that  close 
the  verse  are  a  repetition  of  those  in  verse  10,  and  probably  mark 
a  section  of  the  song. 

14.  O  my  dove.  Here  the  lover  turns  to  his  beloved  with 
endearing  language,  comparing  her  to  the  rock-doves  and  her 
retreat  within  the  house  to  their  hiding  themselves  in  the 
inaccessible  places  of  the  rocks. 

countenance.     Probably  better  rendered  'figure.' 

15.  Take  us  the  foxes.  This  verse  has  occasioned  much 
difficulty  to  interpreters.  The  first  question  to  decide  is  to  whom 
to  assign  the  verse.  Is  it  a  continuation  of  the  bridegroom's 
song?  If  so,  then  the  connexion  is  not  easy  to  make  out.  The 
transition  is  extremely  abrupt  from  the  praise  of  his  beloved  to 
this  reference  to  the  foxes.  If  not  his,  it  may  either  be  attributed 
to  the  bride  herself,  and  so  some  regard  it,  with  the  idea  that  she 
is  here  quoting  a  verse  of  a  popular  vineyard  song,  which  is 
supposed  to  be  taken  in  an  allegorical  sense,  as  in  i.  6,  with 
reference  to  her  love  ;  but  this  meaning  seems  also  forced  and 
unnatural.  The  only  remaining  possibility  is  to  regard  the  words 
as  a  chorus  sung  by  the  companions  of  bride  or  bridegroom '.    The 

^  Foxes  or  jackals  (the  word  in  the  original  means  either)  are  very 
fond  of  grapes,  and  do  much  damage  in  the  vineyards  (cf.  Aesop's 
FableSj  and  Theoc.  v.  112). 


320  THE   SONG   OF   SONGS  2.  i6,  17 

For  our  vineyards  are  in  blossom. 

16  My  beloved  is  mine,  and  I  am  his  : 
He  feedeth  his  flock  among  the  lilies. 

17  a  Until  the  day  ^be  cool,  and  the  shadows  flee  away, 
Turn,  my  beloved,  and  be  thou  like  a  c  roe  or  a  young  hart 

*  Or   When  the  day  is  cool  ^  Or,  break     Heb.  breathe 

'^  Or,  gazelle 

words  may  thus  be,  as  has  been  suggested,  a  refrain  from  a 
popular  folk-song,  but  it  is  questionable  whether  even  then  the 
hteral  meaning  is  to  be  taken.  Many  modern  commentators 
regard  the  words  as  belonging  to  a  jocular  song,  with  a  double 
entendre,  warning  her  against  the  havoc  that  love  may  play  in  the 
vineyard  of  her  own  heart. 

16.  My  beloved.  Here  we  return  to  the  direct  address  of  the 
bride  to  her  bridegroom,  but  its  purport  is  not  clear,  and  many 
modern  interpreters  seem  correct  in  regarding  the  language,  not 
only  as  highly  figurative,  but  as  euphemistically  hiding  ideas  that 
modern  Western  taste  would  not  tolerate. 

He  feedeth.  The  word  thus  rendered  may  also  mean  '  the 
shepherd,'  but  the  sense  would  not  be  clear,  unless  it  were  to 
paint  some  idyllic  pastoral  scene.  The  R.  V,  inserts  'his  flock,' 
but  without  warrant  in  the  Hebrew ;  so  that  the  words  probably 
mean  '  he  feedeth  among  the  hlies,'  a  phrase  that  is  impossible  to 
interpret  literally.  It  is  very  probable  that  both  this  and  the 
phrases  of  the  following  verse  describe  the  kiss  and  embrace  of 
the  lovers. 

IT.  Until  the  day  be  cool.  Few  words  are  more  familiar 
than  the  A.  V.  rendering  of  this  passage,  '  Until  the  day  break 
and  the  shadows  flee  away,'  but  unfortunately  not  only  the 
association  but  the  meaning  of  the  words  is  almost  certainly 
wrong.  As  the  R.  V,  margin  indicates,  the  word  rendered  '  be 
cool '  means  literally  *  breathe  or  blow,'  as  in  Gen.  iii.  8,  where 
the  words  rendered  '  in  the  cool  of  the  day  '  mean  literally  *  in 
the  blowing  or  wind  of  the  day,'  and,  of  course,  refer  not  to 
sunrise  but  to  sunset.  Here,  therefore,  the  meaning  seems  to  be 
the  same,  and  the  reference  to  the  departure  of  the  shadows  is 
not  to  the  darkness  of  night  vanishing  before  the  dawn,  but  to 
the  onrush  of  the  dark,  when  there  are  no  longer  any  shadows, 
because  all  is  darkness  (cf.  Coleridge  in  The  Rime  of  the 
Ancient  Mariner,  'At  one  stride  comes  the  dark').  Instead  of 
'until'  we  should  probably  translate  'when,'  so  that  the  verse  is 
a  request  for  her  lover  to  come  to  her  at  eventide.  The  com- 
parison to  the  '  roe '  and  the  '  young  hart,'  which  again  occurs 


THE   SONG   OF  SONGS  3.  r,  2  321 

Upon  the  "  mountains  of  ^^  Bether. 

By  night  on  my  bed  I  sought  him  whom  my  soul  loveth  :  3 

I  sought  him,  but  I  found  him  not. 

I  said,  I  will  rise  now,  and  go  about  the  city,  3 

In  the  streets  and  in  the  broad  ways, 

I  will  seek  him  whom  my  soul  loveth  : 

^  Or,  mountains  of  separation 

^  Perhaps,  the  spice  malobathron. 

here  is  obviously  to  their  swiftness,  and  suggest  her  eagerness  for 
her  lover's  advent.  She  can  certainly  not  mean  '  flee  swiftly  away,' 
as  Prof.  Harper,  by  the  exigencies  of  his  dramatic  theory,  is 
compelled  to  translate. 

monntaius  of  Bether.  Here  is  another  difficult  phrase, 
and  the  word  given  in  the  R.  V.  as  a  proper  name  does  not,  thus 
read,  give  any  illumination.  Some  have  identified  it  with  a  place 
near  Jerusalem  (cf.  HBD.,  '  Bether'),  but  the  identification  seems 
very  improbable.  As  the  margin  shows,  the  word  can  be 
rendered  '  separation,'  and  it  is  thus  that  many  of  the  old  versions 
translate  it.  It  is  the  word  employed  (Gen.  xv.  10)  of  Abraham's 
cutting  the  animals  in  twain  on  the  occasion  of  the  Lord's 
covenant  with  him  ;  but  even  so  the  renderings  vary  between 
*  cleft  mountains,'  that  is,  mountains  separated  by  ravines,  and 
mountains  which  themselves  separate,  the  '  over  the  hills  and  far 
away '  idea  of  the  Scotch  love-song,  which  might  be  veiy  appro- 
priate here.  Others  regard  it  as  a  contracted  form  of  the  word 
malabathron,  which  in  Greek  and  Latin  is  designated  an  aromatic 
plant.  In  support  of  this  idea,  compare  iv.  6,  where  the  fragrance 
of  the  hills  is  definitely  referred  to  ;  and  if  the  words  are  figura- 
tively applicable  to  the  person  of  the  bride,  the  fragrance  of  the 
perfumes  which  she  had  used  would  suggest  the  term.  Cheyne, 
by  a  slight  alteration  of  the  Hebrew  word,  renders  'cypresses,' 
regarding  it  as  an  appropriate  description  of  Lebanon. 

iii.  1.  The  verses  which  follow,  though  still  attributed  to  the 
bride,  probably  mark  another  song  distinct  from  the  one  just 
concluded,  a  song  which  recounts  a  dream. 

By  nifflit.  This  may  better  be  rendered  '  night  after  night,' 
denoting  her  constant  anxiety  and  longing  for  her  lover.  Of 
course,  the  dream  must  be  a  reminiscence  of  the  days  before  the 
wedding. 

2.  city.     Not  at  all  necessarily  Jerusalem. 

broad  ways.  Rather  the  open  spaces  where  a  number  of 
roads  meet. 


322  THE   SONG   OF   SONGS  3.  3-6 

I  sought  him,  but  I  found  him  not. 

3  The  watchmen  that  go  about  the  city  found  me : 

To  whom  I  said,  Saw  ye  him  whom  my  soul  loveth  ? 

4  It  was  but  a  Httle  that  I  passed  from  them, 
When  I  found  him  whom  my  soul  loveth : 
I  held  him,  and  would  not  let  him  go, 

Until  I  had  brought  him  into  my  mother's  house. 
And  into  tlie  chamber  of  her  that  conceived  me. 

5^1  adjure  you,  O  daughters  of  Jerusalem, 
By  the  roes,  and  by  the  hinds  of  the  field, 
That  ye  stir  not  up,  nor  awaken  love. 
Until  it  please. 

6  Who  is  this  that  cometh  up  out  of  the  wilderness  like 
pillars  of  smoke, 

*  See  ch.  ii.  7. 


"but  I  found  Mm  not.     Note  the  pathos  of  this  recurrent 
phrase. 

4.  The  exultant  joy  of  this  verse  contrasts  beautifully  with  the 
pathos  of  the  former  verses,  and  the  exquisite  Uttle  lyric  closes 
(verse  5)  with  the  words  we  have  already  found  in  the  former 
chapter. 

Verses  6-n.  The  following  song  is  probably  to  be  attributed  to 
a  male  chorus,  and  may  be  a  representative  of  the  more  martial 
songs  which  Wetzstein  describes.  The  main  difficulty  is  as  to 
whether  it  describes  the  glory  of  the  historic  Solomon  or  whether 
the  words  are  to  be  referred  to  the  peasant  bridegroom. 
Probably  the  traditional  glory  of  the  great  king  had  set  a  model 
for  the  sort  of  language  here  employed.  The  verses  are  an 
imaginary  account  of  a  royal  progress  in  which  the  king  is 
accompanied  by  his  troops  and  is  carried  in  a  magnificent 
palanquin  described  in  detail,  and  the  song  closes  with  a  summons 
to  the  maidens  to  go  out  to  meet  the  procession. 

6.  Who  is  this?  It  should  be  rather,  'What  is  this?'  The 
word  is  feminine  in  the  original,  a  usage  which  is  often  employed 
in  place  of  the  neuter  ;  but  here  the  pronoun  clearly  refers  to  the 
word  rendered  Mitter'  in  verse  7,  which  is  feminine. 

pillars  of  smoke.     This  is  taken  by  the  majority  of  com- 


THE   SONG   OF   SONGS  3.  7-10  323 

Perfumed  with  myrrh  and  frankincense, 

With  all  powders  of  the  merchant  ? 

Behold,  it  is  the  litter  of  Solomon  ; 

Threescore  mighty  men  are  about  it, 

Of  the  mighty  men  of  Israel. 

They  all  handle  the  sword,  and  are  expert  in  war : 

Every  man  hath  his  sword  upon  his  thigh, 

Because  of  fear  in  the  night. 

King  Solomon  made  himself  a  ^  palanquin 

Of  the  wood  of  Lebanon. 

He  made  the  pillars  thereof  of  silver, 

The  bottom  thereof  of  gold,  the  seat  of  it  of  purple, 

■Or,  car  of  state 

mentators  to  apply  to  clouds  of  smoke  from  the  incense  which  is 
being  burned  in  honour  of  the  royal  personage  ;  but  may  it  not 
rather  apply  to  the  dust  of  the  cavalcade  ?  The  wilderness  is,  of 
course,  not  the  literal  desert,  but  out  of  the  lonely  and  remote 
places  the  company  is  seen  drawing  near  to  human  habitation 
(cf.  Mark  i.  35,  &c,). 

Perfiuned.  This  word  seems  to  refer  to  the  burning  of 
perfumes,  and  the  words  descriptive  of  these  include  all  the 
richest  of  such  preparations  as  the  East  could  produce. 

7.  migflity  men.     For  this  term  see  2  Sam.  xxiii.  8,  &c. 

8.  fear  in  the  nigrht.  The  main  work  of  these  bodyguards 
was  to  watch  over  the  king  in  the  darkness,  to  prevent  there 
being  fear  in  the  night. 

9.  Some  consider  that  the  description  here  given  of  Solomon's 
litter  is  to  be  attributed  to  another  singer,  but  that  is  quite 
unnecessary.  The  word  rendered  palanquin  is  a  different  one 
from  that  used  in  verse  7,  and  from  its  form  seems  to  have  been 
borrowed  from  Greek. 

wood  of  Iiebanon.  Certainly  the  richly  scented  and  much 
prized  cedar. 

10.  pillars.  These  are  the  roof-supports  of  the  canopy  above 
the  palanquin, 

bottom.  The  word  more  probably  denotes  the  '  back  of  the 
seat,'  and  this  meaning  is  supported  by  the  Greek  and  Latin 
versions. 

seat.  This,  of  course,  refers  to  the  cushions  of  the  palanquin 
being  upholstered  in  dark  purple  cloth  or  silk. 

Y    2 


324        THE   SONG   OF   SONGS  3.  ii— 4.  i 

The  midst  thereof  being  ^  paved  with  love, 

From  the  daughters  of  Jerusalem. 
1 1  Go  forth^  O  ye  daughters  of  Zion,  and  behold  king  Solo- 
mon, 

With  the  crown  wherewith  his  mother  hath  crowned  him 
in  the  day  of  his  espousals, 

And  in  the  day  of  the  gladness  of  his  heart. 

4  Behold,  thou  art  fair,  my  love ;  behold,  thou  art  fair ; 
*  Or,  tnlaici 


paved  with  love.  As  the  margin  suggests,  '  paved  '  is  more 
correctly  rendered  '  inlaid  ';  but  what  can  'inlaid  with  love '  mean  ? 

Interpreters  have  been  driven  to  explain  it  as  meaning  that 
the  palanquin  was  thus  decorated  as  a  token  of  affection  on  the 
part  of  the  daughters  of  Jerusalem  ;  but  such  an  interpretation  is 
not  easily  got  out  of  the  Hebrew,  if,  indeed,  it  is  at  all  possible. 
The  only  other  conclusion  is  that  there  is  some  corruption  in  the 
text.  The  first  indication  of  this  is  that  the  words  '  daughters  of 
Zion,'  which  occur  immediatel3''  afterwards,  are  not  found  in  the 
LXX,  which  suggests  that  they  may  be  misplaced,  and  should 
only  occur  once,  namely,  in  the  following  verse.  Again,  a  very 
slight  alteration  of  two  letters  in  the  original  turns  the  word 
translated  Move'  into  the  word  that  means  '  ebony,'  so  that  the 
whole  phrase  can  be  rendered  '  the  seat  is  upholstered  with 
purple,  and  inlaid  with  ebony,'  a  perfectly  intelligible  and 
probable  rendering. 

11.  Go  forth.  This  verse  supports  Haupt's  theory  that  this 
song  is  one  sung  by  the  bride's  companions  as  they  go  forth  to 
meet  the  bridal  procession.  Delitzsch  quotes  Jewish  authority 
for  the  statement  that  the  custom  of  the  bridegroom's  wearing 
a  crown  was  abolished  after  the  wars  under  Vespasian.  There 
may  be  a  reference  to  the  practice  in  Isa.  Ixi.  lo,  where  the 
word  rendered  '  garland '  in  our  version  is  probably  the  bridal 
crown.  On  the  theory  here  taken  of  the  book,  there  is,  of  course, 
no  reference  to  the  historical  Solomon. 

iv.  i — V.  I.  This  whole  section  is  taken  up  with  the  praise  of 
the  personal  beauty  and  allurements  of  the  bride,  and  many 
parallels  to  such  lyrics  are  found  in  Egyptian  and  Aramaic  poetry, 
and  Wetzstein  quotes  a  was/,  which  has  many  parallels  to  these 
passages  in  the  Song  of  Songs.  The  whole  section  may  consist 
of  one  song,  or,  as   is  more  probable,  a  second  song  begins  at 


THE   SONG    OF   SONGS  4.  2  325 

«-  Thine  eyes  are  as  doves  behind  thy  ^  veil : 

Thy  hair  is  as  a  floclc  of  goats, 

That  c  lie  along  the  side  of  mount  Gilead. 

Thy  teeth  are  like  a  flock  of  eives  that  are  neivly  shorn, 

*  Or,  Thou  hast  doves'  eyes  ^  Or,  locks 

°  Or,  appear  on  mount  Gilead 

iv.  8,  but  it  is  not  likely  that  iv.  16  and  v.  r  constitute  separate 
sections.  The  first  eight  verses  consist  of  elaborate  praise  in 
detail  of  her  personal  beauty,  using  in  many  cases  comparisons 
that  may  seem  far-fetched  to  Western  readers,  but  were  familiar 
and  highly  prized  by  Orientals.  From  verse  8  onwards  the 
singer  makes  a  personal  appeal  to  the  bride  that  she  should  yield 
to  his  entreaties,  continues  with  further  figurative  language 
descriptive  of  her  charms,  and  concludes  with  a  triumphant 
statement  of  the  attaining  of  his  heart's  desire. 

1.  behind  thy  veil.  The  word  rendered  'veil'  has  also  been 
understood  as  locks  of  hair.  It  seems  difficult  to  understand  how 
the  eyes  could  be  spoken  of  as  being  behind  the  hair.  On  the 
other  hand,  the  Eastern  veil,  as  Mr.  Lane  shows,  may  be  used  in 
a  most  coquettish  manner.  Seeing  that  it  conceals  all  the 
features  except  the  eyes,  these  latter  can  with  skill  be  displayed 
to  the  best  advantage. 

flock  of  goats.  The  blackness  of  goats'  hair  has  already 
been  referred  to  in  i.  5,  and  that  is  the  point  of  the  comparison 
here,  though  Benzinger  understands  it  as  'dirty  brown,'  which 
seems  improbable,  since  black  hair  was  so  much  admired  in  the 
East  (cf.  the  was/ above  referred  to):  'Her  hair  like  the  black 
night,  her  black  hair  like  the  seven  nights,  the  like  are  not  in 
the  whole  year.'  A  further  point  in  the  comparison  appears  to 
be  given  by  the  mention  of  the  goats  as  being  on  Mount 
Gilead.  The  word  descriptive  of  them  suggests  the  goats  as  lying 
on  the  slopes  of  the  hill,  and  perhaps  raising  their  heads  when 
disturbed,  and  thus  heightens  the  picture  of  the  masses  of  hair 
clustering  on  the  sides  of  the  head.  The  word  translated  '  lie 
along '  has  also  been  rendered  *  swarm  forth  from,'  but  this  meaning 
is  not  supported  in  Brown's  Lexicon. 

Gilead.  The  name  probably  covers  the  whole  mountain- 
range  lying  east  of  the  Jordan,  between  the  north  end  of  the 
Dead  Sea  and  the  south  end  of  the  Lake  of  Galilee,  though 
sometimes  it  was  extended  further  both  north  and  south.  The 
mountains  rise  to  between  3,000  and  4,000  feet  from  the  Jordan 
valley,  and  the  district  is  rich  in  streams,  forests,  and  gentle 
slopes  of  pasture-land. 

2.  flock   of  ewes.     The    simile  may  seem  quaint,  but    is  not 


326  THE   SONG   OF   SONGS  4.  3 

Which  are  come  up  from  the  washing ; 

^  Whereof  every  one  hath  twins, 

And  none  is  bereaved  among  them. 

3  Thy  Hps  are  like  a  thread  of  scarlet, 

And  thy  ^  mouth  is  comely  : 

Thy  temples  are  like  a  piece  of  a  pomegranate 

Behind  thy  c  veil. 

*  Or,  Which  are  all  of  them  in  pairs  ^  Or,  speech 

<=  Or,  locks 

without  its  beauty.  The  brilliant  whiteness  of  the  newly-shorn 
sheep  in  the  green  pasture-land  suggests  in  this  pastoral  poetry 
the  simile.  The  great  Scottish  lyric  poet,  Burns,  has  not 
forgotten  to  use  it : 

'  Her  teeth  are  like  a  flock  of  sheep. 
With  fleeces  newly  washen  clean, 
That  slowly  mount  the  rising  steep ; 
And  she's  twa  glancin',  sparklin'  een.' 

The  difficulty  of  the  metaphor  consists  in  the  reference  to  the 
twins.  If  the  rendering  in  the  text  be  taken,  then  the  only 
possible  meaning  is  that  as  the  bearing  of  twins  is  a  sign  of 
healthy  ewes,  so  the  teeth  are  here  spoken  of  as  in  perfect 
condition  ;  but  more  probably  the  marginal  rendering,  '  all  of 
them  in  pairs,'  which  is  a  meaning  the  word  bears  in  late 
Hebrew,  is  admissible  here,  and  thus  the  reference  will  be  to 
the  teeth  in  the  upper  and  under  rows  perfectly  matching  one 
another. 

3.  mouth.  The  word  is  a  very  unusual  one,  and  from  its  root 
rather  suggests  '  speech ' ;  and  that  this  is  a  possible  meaning  may 
be  seen  from  quoting  other  two  lines  of  the  wasf: 

'  Her  mouth  is  a  little  crystal  ring, 
And  her  teeth  rows  of  pearls. 
And  her  tongue  scatters  pearls  ; 
And,  ah,  me,  how  beautiful  her  lips ! ' 

pomegranate.  The  force  of  the  comparison  here  lies  in  the 
colour  of  the  pomegranate,  but  interpreters  are  divided  in  their 
opinion  as  to  whether  the  reference  is  to  the  outside  or  to  the 
inside  of  the  fruit.  In  the  former  case  the  glossy  and  polished 
external  surface  would  be  used  as  a  figure  for  the  skin  ;  in  the 
latter  the  mingling  of  the  red  and  yellow  to  the  healthy  glow  of  the 
skin. 

veil.     Here,  as  appears  from  the  margin,  the  original  word 


THE   SONG   OF  SONGS  4.  4,  5  327 

Thy  neck  is  like  the  tower  of  David  builded  ^  for  an  4 

armoury, 
Whereon  there  hang  a  thousand  bucklers, 
All  the  shields  of  the  mighty  men. 
Thy  two  breasts  are  like  two  fawns  that  are  twins  of  a  '^  roc,  5 

*  Or,  with  turrets  ^  Or,  gazelle 


may  refer  to  either  the  veil  or  locks  of  hair.     In   this   case  the 
latter  meaning  seems  preferable. 

4.  neck.  The  points  of  beauty  in  a  woman's  neck  are  those 
of  gracefulness  combined  with  strength  displayed  in  the  firm  and 
easy  poise  of  the  head.  This  is  well  suggested  by  the  tower  upon 
the  city  wall.  Unfortunately,  however,  some  of  the  details  of  the 
comparison  cause  great  uncertainty.     Cf.  vii.  4  and  note. 

armoury.  The  word  in  the  original  here  is  a  tremendous 
riddle  to  Hebrew  scholars.  From  its  root  it  appears  to  mean 
'fatal  things,'  and  thus  'weapons.'  By  a  not  uncommon  trans- 
ference of  meaning  it  may  signify  a  place  where  weapons  are 
stored,  hence  an  *  armoury.'  The  point  of  the  comparison  is 
between  the  walls  glistening  with  their  trophies  of  arms  and  the 
neck  of  the  bride  covered  with  necklaces  of  gold  and  silver  orna- 
ments. Prof.  Cheyne,  by  an  alteration  in  the  Hebrew  word, 
gives  it  the  meaning  *  shield/  and  supposes  the  historical  reference 
to  be  to  the  'house  of  the  forest  of  Lebanon'  described  in  i  Kings 
X.  14-17,  where  Solomon  hung  the  targets  and  shields  of  gold. 
Cheyne  also  refers  to  Ezek.  xxvii.  11,  where  we  read,  in  the 
description  of  Tyre,  that  the  soldiers  'hanged  their  shields  upon 
thy  walls  round  about  ;  they  have  perfected  thy  beauty.'  This 
latter  illustration  seems  a  very  appropriate  one.  Further,  the 
LXX  understands  the  word  as  a  proper  name,  Thalpioth.  This  is 
by  some  identified  with  a  village  near  Damascus,  and  the  words 
are  taken  to  mean  so  built  as  to  look  toward  Thalpioth,  that  is,  as 
identified  with  vii.  4.  Others,  again,  consider  the  LXX  to  be  at 
fault,  and  that  the  word  here  represents  the  Greek  word  tclopos, 
which  they  take  to  be  a  borrowed  word,  meaning  '  far-looking,' 
i.  e.  from  which  a  wide  view  is  to  be  obtained. 

shields.  This  is  the  meaning  most  generally  given  to  the 
word,  but  it  may  also  mean  'quivers,'  or  'armour,'  and  the  latter 
is  preferred  by  some  scholars  (cf.  Exp.  Times,  vol.  x,  p.  43). 
No  change  seems  necessary. 

5.  breasts.  The  beauty  here  praised  is  obviously  the  perfect 
symmetry  of  the  breasts,  which  suggests  the  tender  and  graceful 
forms  of  the  gazelle  wandering  among  the  brilliant  scarlet  blossoms. 


328  THE   SONG   OF   SONGS  4.  6-8 

Which  feed  among  the  lilies. 
6  a  Until  the  day  be  cool,  and  the  shadows  flee  away, 

I  will  get  me  to  the  mountain  of  myrrh, 

And  to  the  hill  of  frankincense. 
1  Thou  art  all  fair,  my  love ; 

And  there  is  no  spot  in  thee. 

8  Come  with  me  from  Lebanon,  7?iy  bride, 
*  See  ch.  ii.  17. 

The  contrast  suggested  by  the  further  descriptive  line  is  possibly 
that  of  the  rich  tawny  colour  of  the  skin  either  shining  through 
a  diaphanous  robe  (cf.  chap,  vii)  or  displayed  against  one  of 
thicker  texture.  Some  scholars  excise  the  words  'which  feed 
among  the  lilies.'  as  being  copied  from  ii.  16. 

Interesting  examples  of  kindred  similes  are  to  be  found  in  Irish 
songs  given  in  the  collection  known  as  Songs  of  Connacht : 

'  Her  two  breasts— round,  fine, 
Shapen,  handsome,  blossomy, 
As  it  were  snow  that  would  be  thrown  on  mountains.' 


Again 

*T 
A 

And,  lastly 


Two  breasts,  bright  like  the  blossom  of  the  bushes, 
And  her  neck  like  the  swan  on  a  March  day.' 


Her  breast  like  a  dove. 
Or  the  foam  in  the  cove.' 


6.  mountain  of  myrrh.  By  a  slight  alteration  in  the  original 
Cheyne  here  understands  proper  names,  reading  'mountain  of 
Hermon  and  hill  of  Lebanon.'  The  change  is  possible,  but 
unlikely  and  unnecessary,  as  we  have  already  had  a  reference 
(ii.  7)  to  fragrant  mountain  slopes,  and  such  similes  recur.  It  is 
not  at  all  likely  that  the  language  in  this  verse  is  to  be  taken 
literally,  as  the  change  would  be  too  abrupt  to  be  probable.  Why 
should  he,  after  such  a  description  of  the  bride's  charms,  the 
perfection  of  which  is  summed  up  in  verse  7,  here  say  that  because 
of  her  beauty  he  is  going  to  leave  her.  The  words  are,  after  the 
manner  of  Oriental  poetry,  to  be  taken  as  referring  to  his  deter- 
mination to  enjoy  the  sweets  of  love  in  her  company. 

8.  Come  with  me.  These  words  indicate  either  a  distinct  break 
in  the  sentence  or   the  beginning  of  a  new  song,  probably  the 


THE   SONG   OF   SONGS  4.  9  329 

With  me  from  Lebanon  : 

^  Look  from  the  top  of  Amana, 

From  the  top  of  Senir  and  Hermon, 

From  the  Hons'  dens, 

From  the  mountains  of  the  leopards. 

Thou  hast  ^  ravished  my  heart,  my  sister,  my  bride ; 

Thou  hast  ^  ravished  my  heart  with  ^  one  of  thine  eyes, 

*  Or,  Go  ^  Or,  given  me  courage 

^  Or,  o)ie  look  fro^n  thine  eyes 


latter.     It  possibly  indicates  the  wooing  of  a  mountain  maiden. 
Compare  the  words  of  the  Gaelic  song  : 

'  And  when  with  blossoms  laden, 
Sweet  summer  comes  again, 
I'll  fetch  my  nut-brown  maiden 
Down  from  her  highland  glen.' 

There  may  be  the  further  idea  that  in  departing  with  him,  while 
she  might  naturally  shrink  from  the  change  to  a  lowland  country, 
she  would  at  least  be  in  surroundings  of  greater  safety. 
Iiook.     More  Hkely  '  depart.' 

Amana.  The  Hebrew  margin  gives  the  alternative  form 
Abana  (cf.  2  Kings  v.  12,  where  the  reverse  is  true).  Probably  the 
form  Amana  is  correct  in  both  places.  The  name  may  designate 
both  the  stream,  which  is  proverbial  for  its  clearness  and  purity, 
and  the  mountain  whence  it  flows.  The  latter  is  part  of  the  range 
of  the  Antilibanus  (cf.  Enc.  Bibl.  under  the  names).  It  is  this 
passage  that  suggested  Burne  Jones's  fine  picture,  Sponsa  di 
Libano,  in  the  Liverpool  Gallery. 

9.    Thou   hast   ravished.     This    is   undoubtedly   the   correct 
meaning ;  compare  an  Egyptian  love-song  given  by  Lane,  p.  379  : 

'  Every  night  long  my  moaning  ceaseth  not 
For  a  solitary  gazelle  that  hath  taken  away  my  soul.' 

And,  again,  p.  376  : 

'The  perfect  in  attributes  hath  involved  me  in  trouble, 

And  the  black  eyes  have  overthrown  me.' 

sister.  A  common  practice  among  lovers  in  the  East  is  to 
call  each  other  by  the  names  '  brother '  and  '  sister '  (cf  viii.  i). 
Many  illustrations  are  found  of  the  practice  in  Egyptian  and  Aramaic 
love  lyrics. 

one  of  thine  eyes.     Probably    '  one   glance   of  thine  eyes.' 


330  THE   SONG   OF   SONGS  4.  10-13 

With  one  chain  of  thy  neck. 

10  How  fair  is  thy  love,  my  sister,  my  bride ! 
How  much  better  is  thy  love  than  wine ! 

And  the  smell  of  thine  ointments  than  all  manner  of 
spices ! 

1 1  Thy  lips,  O  my  bride,  ^  drop  as  the  honeycomb : 
Honey  and  milk  are  under  thy  tongue ; 

And  the  smell  of  thy  garments  is  like  the  smell  of  Lebanon. 

12  A  garden  ^shut  up  is  my  sister,  my  bride; 
A  c  spring  shut  up,  a  fountain  sealed. 

13  Thy  shoots  are  ^  an  orchard  of  pomegranates,  with  precious 

fruits ; 

*  Or,  drop  honey  ^  Heb.  barred. 

*=  Or,  according  to  many  ancient  authorities,  garden 

**  Or,  rt  paradise 

Compare  the  wasf^  already  quoted  :   '  The  witchery  of  her  eyes 
makes  me  groan.' 

chain.  The  reference  here  is  almost  certainly  to  the  bewitch- 
ing beauty  of  her  jewellery  (cf.  i.  10). 

11.  There  are  plays  upon  words  in  the  original  in  this  verse 
that  cannot  be  represented  in  English. 

drop  as  the  honeycomb.  Probably  better  '■  drop  virgin 
honey.'  These  words  are  generdly  explained  either  as  referring 
to  ^  kisses '  or  to  *  loving  words '  (cf.  Prov.  v.  3  and  xvi.  24),  but 
an  examination  of  analogous  Eastern  poetry  makes  almost  certain 
a  comparison  that  seems  strange  and  hardly  pleasant  to  Western 
ideas.  The  wasf,  so  often  quoted,  reckons  among  the  beauties  of 
the  bride  the  following  epithet  :  *  her  saliva  pure  virgin  honey.' 
The  idea  that  brings  this  into  the  categories  of  beauty  is  that  the 
moisture  in  the  mouth  adds  to  the  glistening  splendour  of  the 
teeth. 

12.  The  metaphors  here  employed  are  frequent  in  Oriental 
verse  for  virgin  charms  (cf  i.  8). 

13.  shoots.  Here  the  comparisons  proceed  to  the  trees  within 
the  garden — the  charms  of  their  fruits,  the  fragrance  of  their  flowers 
— all  descriptive  of  the  bride's  person.  (Cf.  an  Egyptian  poem 
quoted  by  Lane,  p.  286  :  '  She  granted  me  a  reception,  the  graceful 
of  form,  after  her  distance  and  coyness.  The  odours  of  musk  and 
ambergris  were  diffused  by  a  person  whose  form  surpassed  the 
elegance  of  a  straight  and  slender  branch.') 


THE   SONG  OF   SONGS  4.  14—5.  i         331 

Henna  with  spikenard  plants, 

Spikenard  and  saffron,  14 

Calamus  and  cinnamon,  with  all  trees  of  frankincense  ; 

Myrrh  and  aloes,  with  all  the  chief  spices. 

Thou  art  a  fountain  of  gardens,  15 

A  well  of  living  waters. 

And  flowing  streams  from  Lebanon. 

Awake,  O  north  wind  ;  and  come,  thou  south  ;  16 

Blow  upon  my  garden,  that  the  spices  thereof  may  flow 

out. 
Let  my  beloved  come  into  his  garden, 
And  eat  his  precious  fruits. 

I  am  come  into  my  garden,  my  sister,  my  bride  :  5 

I  have  gathered  my  myrrh  with  my  ^  spice ; 

*  Or,  balsam 


14.  Of  the  spices  here  named,  the  only  one  that  requires  special 
elucidation  is  that  translated  'aloes/  which  is  certainly  not  the 
plant  ordinarily  so  designated  in  English.  It  is  neither  the  bitter 
'  aloe,'  employed  in  medicine,  nor  the  '■  American  aloe,'  familiar  as 
a  decorative  plant  in  gardens  and  conservatories.  The  plant  here 
named  seems  to  be  some  species  of  so-called  '  eagle-wood,'  which 
is  widely  distributed  over  South-East  Asia,  and  was  much  prized 
for  the  fragrance  diffused  by  it  when  burned, 

16.  This  and  the  following  verse  may  either  belong  to  the 
previous  song,  as  above  suggested,  or  constitute  a  little  lyric  by 
themselves.  If  the  latter,  it  might  well  be  entitled,  '  Anticipation 
and  Realization.'  The  exquisite  imagery  of  this  verse  requires  no 
comment  save  to  note  that  the  language  is  figurative,  and  con- 
stitutes an  appeal  from  the  bride  for  the  presence  of  her  beloved. 

V.  1.  This  verse  is  the  bridegroom's  answer,  and  again,  in 
figurative  language,  describes  his  delight  in  love  fulfilled. 

spice.  As  the  margin  suggests,  this  is  probably  '  balsam.' 
The  word  occurs  again  in  v.  13  and  vi.  2.  The  balsam  grew 
profusely  in  the  neighbourhood  of  Jericho,  which  was  famous  for 
it,  as  is  also  the  neighbourhood  of  Mecca.  It  was  much  prized  as 
an  aromatic  spice,  and  by  some  is  regarded  as  almost,  if  not  quite, 


332  THE   SONG  OF   SONGS  5.  2 

I  have  eaten  my  honeycomb  with  my  honey ; 

I  have  drunk  my  wine  with  my  milk. 

Eat,  O  friends ; 

Drink,  yea,  drink  abundantly,  ^  O  beloved. 

a  '^  I  was  asleep,  but  my  heart  waked : 

°-  Or,  of  love  ^  Or,  I  sleeps  hut  my  heart  waketh 


equivalent  to  myrrh.  From  an  examination  of  the  passages  in  the 
Song  of  Songs,  where  the  word  occurs,  it  is  found  always  in 
close  connexion  with  myrrh,  as  here,  so  that  it  probably  was 
a  special  variety  of  that  substance. 

eat  .  .  .  drink.  The  words  rendered  respectively  '  friends ' 
and  'beloved'  in  this  verse  may  mean  *  caresses'  and  'love,'  and 
some  would  so  render  them.  The  metaphor,  however,  appears 
rather  harsh,  though  the  meaning  is  undoubtedly  right.  It  is  no 
literal  invitation  to  a  wedding-feast  or  to  a  banquet  of  good 
fellowship,  but  advice  to  enjoy  the  same  bliss  with  which  he  is 
himself  enraptured — the  joy  of  marriage.  The  language  is  often 
employed  in  Arab  poetry.     Compare  songs  quoted  by  Lane  : 

'  Up  with  us,  O  true  love  !    Let  us  intoxicate  ourselves 
Under  the  shade  of  the  jessamiHe.' 

And  again : 

'  When  will   she   say   to   me,  O   youth !   come,   and   let  us 
intoxicate  ourselves  ? ' 

(cf.  Prov.  vii.  i8). 

Verses  2-7,  This  is  another  dream-song  (cf.  iii.  1-4),  of  greater 
beauty  and  wealth  of  detail  than  the  earlier  one.  It  is  the  bride's 
own  account  of  a  vision  in  which  her  beloved  came  to  her  by  night, 
and  how,  after  a  little  coy  dalliance,  she  rose  to  admit  him,  but 
found  he  had  vanished,  as  is  so  often  the  tantalizing  manner  of 
a  dream.  The  watchmen  find  her,  and  she  fares  ill  at  their  hand, 
being  regarded  by  them  as  a  suspicious  character.  With  the 
agony  and  shame  of  it  she  awakes.  The  dramatists  consider  this 
dream  to  be  a  strong  support  of  their  theory,  and  deny  that  it 
could  exist  as  one  of  the  series  of  popular  wedding-songs  (see 
Harper  in  loco).  As  a  matter  of  fact,  however,  this  seems  a  very 
probable  form  for  a  popular  song  to  take,  and  can  be  paralleled 
among  the  love-lyrics  of  many  peoples. 

2.  I  was  asleep.  Note  the  exquisite  description  here  of  what 
actually  happened  in  a  dream,  and  how  well  it  fits  even  the  latest 
psychological    explanation    of    a   phenomena    of    dreams.       The 


THE   SONG   OF   SONGS  5.  .^,  4  333 

It  is  the  voice  of  my  beloved  that  knocketh,  saving, 

Open  to  me,  my  sister,  my  love,  my  dove,  my  ^  imdefiled  : 

For  my  head  is  filled  with  dew, 

My  locks  with  the  drops  of  the  night. 

I  have  put  off  my  coat ;  how  shall  I  put  it  on  ? 

I  have  washed  my  feet ;  how  shall  I  defile  them  ? 

My  beloved  put  in  his  hand  by  the  hole  of  the  dooi-^ 

And  my  i>  heart  was  moved  c  for  him. 

•^  Heb.  perfect.  ^  Heb.  howch. 

^  According  to  many  MSS.,  within  me 

extreme  beaut}''  of  the  whole  passage  makes  comment  almost 
unnecessary  and  impertinent,  but  one  or  two  words  may  be  better 
for  explanatory  notes. 

undefiled:  probably 'paragon.'  'My  paragon 'better  expresses 
the  idea  of  the  original. 

filled  with  dew.  The  dews  of  Palestine  are  extremely 
heavy,  and  have  more  the  appearance  of  a  Scotch  mist  than  any- 
thing else  known  in  this  country.  They  come  in  the  night,  and 
are  very  much  finer  than  ordinary  rain.  As  Cheyne  suggests, 
'night  mist'  would  be  a  better  rendering  here  and  in  similar 
passages  (see  the  article  '  Dew'  in  Enc.  Bibl.). 

3.  This  and  the  remaining  verses  of  the  dream  are,  of  course, 
the  girl's  own  words. 

coat.     Better,  '  tunic*     The  single  under  garment. 

washed.  This,  of  course,  was  always  requisite  for  wearers 
of  sandals.  The  word  rendered  '  defile '  and  several  other  words 
in  the  passage  all  belong  to  the  period  of  late  Hebrew,  and  thus 
have  a  bearing  on  the  date  of  the  book. 

4.  hole.  The  reference  here  is  to  the  lattice  mentioned  in 
ii.  9,  through  which  those  within  might  speak  with  outsiders  with- 
out being  seen.  Apparently  he  put  his  hand  through  this  opening 
and  beckoned,  or  in  some  way  made  a  sign  that  his  love  recognized. 

for  him.  Many  manuscripts  read  'within  me,'  as  in  Ps. 
xlii.  4,  &c.  Either  rendering  gives  excellent  sense,  but  the  read- 
ing of  the  text  is  probably  correct. 

Some  interpreters  regard  the  hole  in  the  door  as  that  by  which, 
in  certain  forms  of  Eastern  lock,  it  is  requisite  for  the  person  who 
wishes  to  open  the  door  from  the  outside  to  insert  his  arm  with 
the  key  (see  HBD.  art.  '  House,'  vol.  ii,  p.  434,  and  art.  '  Key,' 
also  Lane,  p.  38).  This,  however,  is  very  improbable,  for  it 
would  then  mean  that  her  lover  purposed  to  enter  by  stealth,  and 
thus  the  mention  of  his  knocking  proves  to  be  a  misconception. 


334  THE   SONG   OF  SONGS  5.  5-7 

5  I  rose  up  to  open  to  my  beloved ; 
And  my  hands  dropped  with  myrrh, 
And  my  fingers  with  Hquid  myrrh, 
Upon  the  handles  of  the  bolt. 

6  I  opened  to  my  beloved ; 

But    my   beloved    had  ^  withdrawn    himself,    and  was 

gone. 
My  soul  b  had  failed  me  when  he  spake : 
I  sought  him,  but  I  could  not  find  him ; 
I  called  him,  but  he  gave  me  no  answer. 

7  The  watchmen  that  go  about  the  city  found  me. 
They  smote  me,  they  wounded  me ; 

The  keepers  of  the  walls  took  away  my  c  mantle  from  me. 
*  Or,  turned  away  ^  Heb.  went  forth,  ^  Or,  vet'l 


5.  The  reference  to  the  myrrh  dropping  from  her  fingers  shows 
that  she  had  put  these  unguents  on  her  hands  before  going  to  rest 
(cf.  i.  12  and  note). 

6.  when  he  spake.  It  is  difficult  to  see  why  she  should  faint 
at  the  sound  of  her  lover's  voice,  and  the  excess  of  joy  of  which 
the  commentators  speak  seems  hardly  a  sufficient  reason.  The 
word  may  also  be  translated,  however,  '  when  he  turned  away,' 
a  meaning  which  seems  much  more  appropriate  to  the  passage, 
especially  as  it  is  the  ordinary  meaning  in  later  Hebrew. 

1.  The  watchmen.  Her  encounter  with  the  watchmen,  if  it  is 
not  altogether  to  be  put  down  to  the  distorted  imagery  of  a  dream, 
shows  that  at  the  period  at  which  this  poem  was  written  those  who 
were  supposed  to  protect  the  property  and  person  of  the  citizens 
were  frequently  guilty  of  acts  of  violence  ;  for,  whatever  their 
suspicions  about  her  character  were,  they  had  no  right  to  treat  her 
with  such  rudeness,  unless,  indeed,  she  suggests  that  the  watch- 
men were  themselves  guilty  of  assaulting  her,  and  that  to  escape 
their  hands  she  struggled  hard,  and  finally  fled,  leaving  her  mantle 
with  them,  as  did  the  young  man  on  the  night  of  the  betrayal  of 
Jesus  (cf.  Mark  xiv.  51,  52).  Riehm  considers  that  the  word  mantle 
designates  a  thin  lawn  wrap,  which  Oriental  women  frequently 
throw  over  the  whole  dress;  but  it  is  improbable  that  she  would 
be  wearing  such  a  garment  when  she  had  rushed  out  hurriedly  in 
the  night,  and  the  warmer  mantle  better  suits  all  the  circum- 
stances. 


THE   SONG   OF   SONGS  5.  8-11  335 

I  adjure  you,  O  daughters  of  Jerusalem,  if  ye  find  my  8 

beloved, 
^  That  ye  tell  him,  that  I  am  sick  of  love. 

What  is  thy  beloved  more  than  afwiher  beloved,  9 

O  thou  fairest  among  women  ? 

What  is  thy  beloved  more  than  another  beloved, 

That  thou  dost  so  adjure  us  ? 

My  beloved  is  white  and  ruddy,  10 

^The  chiefest  among  ten  thousand. 

His  head  is  as  the  most  fine  gold,  n 

His  locks  are  c  bushy,  and  black  as  a  raven. 

»  Heb.  What  will  ye  tell  him  ?     That  &c. 

^  Heb.  Marked  out  by  a  banner.  •=  Or,  curling 

8.  I  adjure  you.  All  commentators  feel  a  difficulty  in  giving 
any  plausible  connexion  between  this  verse  and  what  precedes. 
It  is  much  better  to  separate  it  entirely  from  the  preceding  verses, 
and  to  suppose  that  it  is  either  an  introduction  to  the  next  song, 
or  that  it  is  out  of  place  here  altogether,  and  may  perhaps  be  an 
introduction  to  the  song  commencing  at  vii.  10.  Here,  perhaps,  in 
place  of  it  should  be  found  the  verse  that  has  twice  occurred 
already,  namely  ii.  7  and  iii.  5.  Either,  then,  in  this  revised  form, 
or  as  the  text  stands,  verses  8  to  16  constitute  the  bride's  song  in 
praise  of  her  bridegroom — a  wasf  of  the  opposite  sex  to  be 
paralleled  with  those  in  chaps,  iv  and  vii. 

10.  white  and  ruddy.  Compare  the  description  of  David 
(i  Sam.  xvi.  12)  and  of  the  nobles  of  Zion  (Lam.  iv.  7). 

chiefest  among-  ten  thousand.  The  phrase  so  rendered  is 
uncertain  in  meaning.  The  margin  renders  'marked  out  by 
a  banner,'  but  it  may  also  mean  'raised  like  a  banner,'  i.e. 
*  eminent '  or  '  distinguished,'  as  taken  from  another  root.  It 
comes  to  much  the  same  meaning,  namely,  conspicuous.  Cheyne 
alters  the  Hebrew  slightly,  and  renders  '  perfect  in  beauty.' 
Whatever  the  exact  nature  of  the  phrase  be,  the  meaning  is  clear. 

11.  fine  g-old.  (Compare  Lam.  iv.  2.)  Is  it  possible  that  in 
this  description  (cf.  14,  15)  there  can  be  any  suggestion  drawn 
from  the  famous  *  chryselephantine '  statues  of  the  Greeks  ?  These, 
which  seem  barbarous  to  modern  taste,  were  executed  by  the 
finest  Greek  sculptors  in  gold  and  ivory. 

bushy.     The  word  so  rendered  does  not  occur  elsewhere  in 


336  THE    SONG   OF   SONGS  5.  12-14 

12  His  eyes  are  like  doves  beside  the  water  brooks ; 
Washed  with  milk,  and  "  fitly  set. 

13  His  cheeks  are  as  a  bed  of  '^  spices,  as  c  banks  of  sweet 

herbs  : 
His  lips  are  as  lilies,  dropping  liquid  myrrh. 

14  His  hands  are  as  ^  rings  of  gold  set  with  e  beryl : 

'^  Or,  sitting  by  full  streams  ''  Or,  balsam 

^  Or,  towers  of  perfum.es  '^  Or,  cylinders  ^  Or,  topaz 

Hebrew,  and  consequently  a  certain  amount  of  conjecture  is 
requisite  in  its  interpretation.  The  LXX  renders  '  palm-buds,'  or 
perhaps  the  sheaths  of  the  palm-buds,  which  are  curly,  and  so 
a  fitting  comparison  for  hair.  Whatever  the  precise  figure  that 
underlies  the  word,  it  is  certain  that  the  wave  or  curl  of  the  locks 
is  what  is  praised. 

12.  eyes.  The  comparison  here,  though  much  discussed,  seems 
to  be  to  that  of  the  pupil  and  iris  of  the  eye  being  in  colour  like 
a  dove,  surrounded  by  the  white,  which  is  compared  either  to 
streams  of  water  or  of  milk,  the  later  term  being  possibly  suggested 
by  the  foam  of  a  rapid,  rushing  stream. 

fitly  set.  The  connexion  of  these  words  is  in  the  first  place 
uncertain,  whether,  that  is  to  say,  they  are  referable  to  eyes  or 
doves.  If  the  former,  they  may  be  descriptive  of  the  full,  round 
eyes  beloved  by  Orientals  :  if  the  latter,  then  the  doves  are  spoken 
of  as  sitting  beside  full  streams  ;  but  eventually  the  figure  is  of  much 
the  same  significance. 

13.  The  two  words  bed  .  .  .banks.  Here  the  figure  returns  to 
a  garden  and  compares  the  beard  scented  with  fragrant  perfumes 
(cf,  Ps.  cxxxiii.  2)  to  beds  of  sweetly-smelling  herbs.  The 
beard  is  to  the  Oriental  a  sign  of  virile  strength  and  honour, 
and  is  thus  used  to  swear  by,  as  being  synonymous  of  a  man's 
honour. 

lilies.     Compare  ii.  i,  note. 

14.  rings  of  g-old.  More  correctly  '  cylinders  of  gold,'  the 
reference  being  to  the  finely-tapered  fingers  (cf,  a/as/" so  frequently 
quoted  : 

'  Her  smooth,  fine  fingers  are  like  the  writing-reed  not  3'^et  cut '). 

beryl.  Rather,  'topaz' or 'chrysolite.'  The  stone  varies  much 
in  colour,  but  there  seems  to  be  one  variety  that  fairly  resembles 
the  colour  of  healthy,  well-polished  finger-nails.  In  the  wasf 
there  is  a  comparison  of  a  different  nature,  but  with  the  same 
purpose : 


THE   SONG   OF  SONGS  5.  15,  16  337 

His  body  is  as  «-  ivory  work  ^  overlaid  wi^/i  sapphires. 

His  legs  are  as  pillars  of  marble,  set  upon  sockets  of  fine  15 

gold: 
His  aspect  is  like  Lebanon,  excellent  as  the  cedars. 
His  «  mouth  is  most  sweet  :  yea,  he  is  altogether  lovely.  i6 
This  is  my  beloved,  and  this  is  my  friend, 
O  daughters  of  Jerusalem. 

*  Or,  bright  ivory  ^  Or,  encrusted 

'^  Or,  speech     Heb.  palate. 

'  The  glance  of  her  nails  is  like  millet-seeds  which  have   lain 
over  night  in  milk.' 

ivory.  The  rich  yellow  colour  of  ivory,  as  it  used  to  be 
treated  by  the  sculptor  or  craftsman,  makes  a  splendid  comparison 
to  the  skin  of  the  Eastern.  The  reference  to  sapphire  as  en- 
crusting or  overlaying  this  is  either  to  the  veins  showing  through 
the  skin  or,  as  Budde  hints,  to  the  contrast  between  the  skin- 
colour  and  the  blue  raiment  worn  over  it.  It  is  indeed  possible 
that  we  are  not  to  find  any  strict  comparison  in  the  human  body 
to  both  ivory  and  sapphire,  but  that  its  general  beauty  is  referred 
to,  and  the  description  applies  to  some  work  of  art  made  in  ivory 
and  sapphire.     The  former  explanation  is,  however,  more  likely. 

15.  marble.  The  word  may  mean  'alabaster,'  which  in  colour 
more  nearly  resembles  the  skin  of  an  Oriental,  but  it  must  not 
be  forgotten  that  when  used  in  statuary  marble  was  treated  with 
oil  by  the  sculptor,  which  gave  it  a  rich  flesh-tint. 

Lebanon.     The  point  is  the  dignity  and  grandeur  of  Lebanon. 

We  quote  from  Dalman,  p.  133,  a  was/  in  praise  of  a  male 
lover  as  an  analogy  with  that  given  in  this  chapter  : — 

'  Brown  is  his  flesh  when  the  wind  blows  back  his  raiment. 

Long  is  his  hair  as  long  cords,  and  darker  than  the  darkest 
night. 

His  brow  shines  brighter  than  the  pole-star :  it  is  like  the  ten- 
days-old  moon  when  it  rises. 

His  nose  is  like  a  sharp  sword,  like  the  well-forged  blades  ot 
Damascus. 

His  cheeks  excel  in  sweetness  a  rose-garden,  and  it  is  fair  to 
pluck  their  blossoms  when  they  are  fresh. 

His  mouth  is  sweetness  itself  to  me,  for  it  is  filled  with  the  dew 
of  honey  which  heals  all  suffering  when  one  drinks  it. 

His  neck  is  like  the  neck  of  a  gazelle,  as  it  flees  before  the 
hunter. 

On  his  hand  is  a  ray  as  of  piercing  fire,  and  many  rings  of  gold. 


338  THE   SONG   OF   SONGS  6.  1-3 

6  Whither  is  thy  beloved  gone, 
O  thou  fairest  among  women  ? 
Whither  hath  thy  beloved  turned  him, 
That  we  may  seek  him  with  thee  ? 

2  My  beloved  is  gone  down  to  his  garden,  to  the  beds  of 

'•  spices. 
To  feed  in  the  gardens,  and  to  gather  lilies. 

3  ^  I  am  my  beloved's,  and  my  beloved  is  mine : 

*  Or,  balsam  ^  See  ch.  ii.  i6. 

His  body  is  like  Indian  muslin,  the  precious  purchase  of  the 
merchant. 

His  Umbs  are  formed  like  marble  pillars,  and  when  he  draws 
near  you  hear  the  music  of  the  rings  upon  his  ankles. 

I  have  seen  no  man  Hke  him,  and  all  men  envy  him.' 

vi.  1-3.  These  verses,  constituting  a  question  of  the  bride's 
companions  and  her  reply,  are  almost  entirely  made  up  of 
phrases  similar  to  those  already  employed  in  the  poem.  The 
question  is  thus  suggested  whether  they  are  not  a  fragment  of 
some  other  song  here  misplaced.  Were  these  verses  combined 
with  V.  4-16,  iv.  16,  and  v.  i  they  would  make  a  very  beautiful 
lyric,  and  their  respective  isolation  would  be  removed.  The 
suggested  restoration  is  as  follows  :  vi.  i,  iv.  16,  vi.  2,  3,  v.  i.  The 
song  would  then  run  : 

'Whither  is  thy  beloved  gone, 

0  thou  fairest  among  women? 
Whither  hath  thy  beloved  turned  him, 
That  we  may  seek  him  with  thee  ? ' 

Bride  : 

'  Awake,  awake,  O  north  wind  ;  and  come,  thou  south  ; 
Blow  upon  my  garden,  that  the  spices  thereof  may  flow  out. 
Let  my  beloved  come  into  his  garden, 
And  eat  his  precious  fruits. 

My  beloved  is  gone  down  to  his  garden,  to  the  beds  of  spices, 
To  feed  in  the  gardens,  and  to  gather  lilies. 

1  am  my  beloved's,  and  my  beloved  is  mine : 
He  feedeth  among  the  lilies.' 

Bridegroom : 

'I  am  come  into  my  garden,'  &c.,  to  end  of  verse,  namely. 
*  drink  abundantly,  O  beloved.' 

3  is  an  exact  repetition  of  ii.  i6. 


THE   SONG   OF   SONGS  6.  4  339 

He  feedeth  his  flock  among  the  lilies. 

Thou  art  beautiful,  O  my  love,  as  Tirzah, 

Comely  as  Jerusalem, 

Terrible  as  ^  an  army  with  banners. 

*  Heb.  bannered  hosts. 


4-10.  Here  is  another  song  descriptive  of  the  beauty  of  the 
bride,  in  many  ways  like  that  contained  in  chap.  iv.  The  tenth 
verse,  however,  has  got  misplaced,  and  should  stand  first  as  the 
introductory  question  leading  up  to  the  description  (cf.  v.  9). 

4.  In  answer  to  the  query  of  the  previous  verse  comes  the 
praise  by  the  bridegroom  of  his  bride. 

The  names  used  for  moon  and  sun  in  the  verse  are  uncommon 
and  poetic  ones. 

Terrible.  This  latter  simile  is  a  repetition  of  the  last  clause 
of  verse  4,  and  properly  means  '  bannered  hosts,'  though  the 
LXX  translates  it  as  '  phalanxes,'  and  the  figure  applies  either 
to  the  conquering  power  of  her  beauty  or  the  repelling  power  of 
her  purity  upon  those  who  would  attempt  unwelcome  advances. 
Cheyne  thinks  there  is  a  double  corruption  of  the  passage,  and 
that  the  scribe,  misunderstanding  a  Hebrew  word,  wrote  'awe- 
inspiring  as  towers,'  but  that  originally  the  words  were  the 
same  as  in  ii.  i,  and  should  read,  '  lovely  as  the  lily  of  the  valley.* 
This  seems  rather  too  drastic  a  treatment  of  the  original, 

Tirzah.  This  is  traditionally  described  as  an  ancient  city  of 
Ephraim  (Joshua  xii.  24),  and  became  the  site  of  the  palace  of 
the  kings  of  Israel  from  the  days  of  Jeroboam  to  those  of  Omri ; 
and  even  after  it  had  been  abandoned  as  the  capital  in  favour  of 
Samaria  it  still  remained  an  important  fortress.  Various  identifi- 
cations of  modern  place-names  with  the  ancient  Tirzah  have  been 
attempted,  but  none  of  them  is  satisfactory.  The  name  appears  in 
various  Hebrew  authorities  as  Tiran  or  Taritha.  Cheyne  has 
further  raised  the  question  as  to  whether  Tirzah  is  the  proper 
form  of  the  name  at  all,  and  suggests  in  preference  Zarethan  or 
Zarepath  ;  but  the  latter  place,  he  argues,  was  situated  in  the 
south,  not  in  the  north,  as  is  generally  supposed.  Probably  the 
place  cannot,  with  our  present  knowledge,  be  identified,  but  it 
may  have  been  a  rival  of  Jerusalem,  not  only  in  importance,  but 
in  beauty  of  situation.  Finally,  some  editors  cut  out  the  words 
altogether  as  interfering  with  the  metre,  as  well  as  introducing 
irrelevant  ideas,  while  Cheyne  completely  alters  them  to  read, 
'  Thou  art  fair,  my  friend,  as  the  crocus,  and  comely  as  the  lily  of 
the  valleys.' 

Z    2 


340  THE    SONG   OF   SONGS  6.  5-9 

5  Turn  away  thine  eyes  from  me, 
For  they  ^  have  overcoQie  me. 

^  Thy  hair  is  as  a  flock  of  goats, 
That  he  along  the  side  of  Gilead. 

6  c  Thy  teeth  are  hke  a  flock  of  ewes, 
"Which  are  come  up  from  the  washing, 
Whereof  every  one  hath  twins. 

And  none  is  bereaved  among  them. 

7  ^  Thy  temples  are  like  a  piece  of  a  pomegranate 
Behind  thy  veil. 

8  There  are  threescore  queens,  and  fourscore  concubines. 
And  ®  virgins  without  number. 

9  My  dove,  my  f  undefiled,  is  i>u^  one  ; 
She  is  the  only  one  of  her  mother ; 

She  is  the  s  choice  one  of  her  that  bare  her. 

'^  Or,  make  me  afraid.  ^  See  ch.  iv.  i.  *^  See  ch.  iv.  2. 

^  See  ch.  iv.  3.  ®  Or,  maidens  '  Heb.  perfect. 

^  Or,  pure 

5.  thine  eyes.  The  thought  of  the  passage  seems  to  be  that 
the  eyes  of  the  bride  make  her  lover  tremble,  like  the  eyes  of 
a  sorcerer,  mightier  than  armed  hosts,  though  it  is  possible  to 
translate  the  word  with  the  entirely  opposite  meaning  of 
*  encourage ' ;  but  its  general  usage  and  the  evidence  of  the 
versions  is  in  favour  of  the  ordinary  translation.  The  latter  part 
of  this  verse  and  the  two  following  verses  are  almost  exactly 
repeated  from  iv.  1-3  (cf.  the  notes  there). 

8.  This  reference  to  the  harem  of  a  great  prince  is  taken  by 
the  historical  interpreters  of  the  book  to  be  without  question  a 
reference  to  Solomon,  but  this  is  not  necessarily  so,  and  the 
contrast  expressed  may  simply  be  that  between  the  loveless 
magnificence  of  the  palace  and  the  joy  of  true  love  in  the 
village  home.  The  word  translated  *  virgins '  has  not  that 
meaning  in  strictness,  but  simply  signifies  girls  of  marriageable 
age  (cf.  Isa.  vii.  14). 

9.  choice.  As  the  margin  indicates,  this  may  also  be  rendered 
'pure,'  but  more  probably  the  translation  of  the  text  is  the 
accurate  one,  as  it  better  fits  the  context,  and  in  the  later  stage 
of  the  language,  from  analogous  uses  of  the  root,  it  may  well 
have  borne  that  meaning.     A  difficulty  is  felt  by  some  interpreters 


THE   SONG   OF   SONGS  6.  lo,  n  341 

The  daughters  saw  her,  and  called  her  blessed ; 

Vea,  the  queens  and  the  concubines,  and  they  praised  her. 

Who  is  she  that  looketh  forth  as  the  morning, 

Fair  as  the  moon, 

^  Clear  as  the  sun, 

^  Terrible  as  an  army  with  banners  ? 

I  went  down  into  the  garden  of  nuts, 
To  see  the  green  plants  of  the  valley, 

»  Or,  Pure  ^  See  ver.  4. 


as  to  the  latter  part  of  the  verse.  They  insist  that  it  must  hav^e 
been  written  of  an  actual  occurrence,  and  that  therefore  the  girl 
must  have  been  present  at  the  court  of  Solomon  ;  but,  surelj', 
these  words  may  quite  easily  fit  an  ideal  situation,  and  the 
meaning  be,  that  if  she  were  imagined  to  be  in  the  king's  court, 
even  his  favourites  would  be  compelled  to  confess  the  superiority 
of  her  loveliness. 

10.  As  the  morning.  This  reference  is  to  the  clear  light  of 
dawn,  while  the  following  comparisons  to  moon  and  sun  are  very 
frequent  in  Eastern  poetry,  as,  for  example,  in  a  line  of  a 
peasant's  poem  quoted  by  Dalman,  P.  D.,  p.  iii,  'Thy  coun- 
tenance is  bright  as  the  full  moon  on  its  rising.' 

11,  These  two  verses,  though  very  obscure,  are  probably,  if 
taken  as  explained  below,  a  short  song  of  the  bride,  descriptive 
of  the  suddenness  with  which  her  marriage  was  brought  about. 
While  she  was  scarcely  dreaming  of  any  such  thing,  her  bride- 
groom suddenly  appeared,  vanquished  her  heart,  and  she  found 
herself  a  bride.  Though  this  is  the  most  probable  explanation,  it 
is  also  possible  that  the  v^^ords  may  be  a  fragment  of  another  song 
similar  to,  or  even  part  of,  that  contained  in  vii.  10-12.  This  is 
made  more  probable  because  the  LXX  adds  to  verse  11  the  same 
words  that  are  rendered  in  vii.  12,  '  there  will  I  give  thee  my 
love.'  In  both  cases  the  LXX  renders  '  breasts,'  but  that  is,  of 
course,  only  indicative  of  the  lovers'  close  embrace  (cf.  Ezek. 
xxiii.  3),  i.  2  and  note. 

garden  of  nuts.  All  seem  agreed  that  this  refers  to  an 
orchard  of  walnut-trees,  which  are  very  common  all  over  North 
Palestine. 

plants.  This  would  be  more  accurately  rendered  '  green 
shoots,'  but  whether  it  refers  to  the  fresh  growth  of  the  spring  by 


342  THE   SONG   OF   SONGS  6.  12, 13 

To  see  whether  the  vine  budded, 
A?id  the  pomegranates  were  in  flower. 

12  Or  ever  I  was  aware,  my  ^soul  ^  set  me 
Among  the  chariots  of  my  c  princely  people. 

13  ^  Return,  return,  O  Shulammite ; 

Return,  return,  that  we  may  look  upon  thee. 

*  Or,  desire         ^  Or,  made  me  like  the  chariots  ofAmminadib 
""  Or,  willing  ^  [Ch.  vii.  i  in  Heb.] 


the  stream-side,  or  whether,  as  some  suppose,  to  the  buds  on  the 
vines,  is  uncertain. 

12.  This  is  probably  the  most  obscure  verse  in  the  whole  book, 
and  has  been  translated  in  a  variety  of  different  ways,  even  with 
the  existing  text,  while  many  editors  seek  with  more  or  less  success 
to  attempt  emendations.  Siegfried  gives  it  up  altogether  as  being 
hopelessly  corrupt.  The  older  versions  and  the  A.V.  understood 
the  last  words  of  the  verse  as  a  proper  name,  Amminadib,  but 
this  place  has  never  been  identified  with  any  probability,  and, 
even  if  it  were  known,  would  afford  no  satisfactory  meaning.  It 
is  more  general,  therefore,  to  break  it  up  into  two  words  which 
mean  'princely  people,'  and  render  'set  me  upon  the  chariot  of 
my  princely  people,'  or,  connecting  the  words  otherwise,  '  a 
princely  one  who  has  set  me  upon  the  chariot  of  my  people.'  But 
we  have  the  further  difficulty  of  the  words  rendered  '  my  soul  set 
me.'  This  should  probably  be  '  my  desire  '  or  '  longing  ';  but  in 
what  sense  could  this  be  said  to  bring  her  to  the  chariot  of  her 
people  ?  By  a  slight  alteration  of  the  original  we  might  render, 
'  before  ever  I  understood  my  desire,  I  was  set,  &c.,'  and  this  is 
probably  the  best  that  can  be  done  with  it.  It  is  certainly  more 
satisfactory  than  is  the  explanation  of  many  who  render,  '  My 
longing  to  see  these  things  brought  me  to  where  the  chariots  were.' 
Cheyne  emends  the  original  so  radically  as  to  make  it  read,  '  there 
will  I  give  thee  my  love,'  which  is  little  else  than  a  counsel  of 
despair.  The  most  probable  explanation  of  the  whole  verse  seems 
to  be  that  suggested  by  Budde,  that  the  reference  is  to  the  chariot 
of  the  wedding  procession  ;  and  we  might  paraphrase  the  whole 
sentence  as  follows — in  order  to  make  the  meaning  clear  : — 
'  While  I  was  wandering  among  the  walnut-trees  and  strolling  by 
the  stream-side,  to  watch  the  new  growth  of  spring,  the  budding 
vines,  and  blossoming  pomegranates,  hardly  conscious  of  my  own 
deepest  longings,  my  prince  came  and  set  me  on  the  wedding-car.' 

13.  This    verse    is    probably   an    introductory    chorus    to    the 


THE   SONG   OF  SONGS  7.  i  343 

Why  will  ye  look  upon  the  Shulammite, 
As  upon  the  dance  ^  of  Mahanaim  ? 

How  beautiful  are  thy ''  feet  in  sandals,  O  prince's  daughter !  7 
°-  Or,  0/  two  companies  ^  Or,  steps 

wasfs  that  follow,  the  first  two  lines  being  sung  by  the  chorus 
and  the  second  two  being  the  words  of  the  bride. 

Shulammite.  The  introduction  of  this  proper  name  into 
the  text  causes  great  difficulty.  Why  is  the  bride  here  spoken 
of  as  from  Shulam  ?  The  place  is  frequently  named  in  the  O.  T., 
and  is  generally  identified  with  a  place  near  Jezreel,  now  called 
Solam  or  Sulem.  The  Greek  and  other  versions  read  Shunammite, 
which  is  probably  correct  here,  since  the  letters  '  n '  and  '  1 ' 
frequently  alternate  in  Palestine  place-names.  The  Shunammite 
here  referred  to  is  probably  the  '  fair  damsel '  brought  to  David 
(i  Kings  i.  3),  whose  name  may  very  well  have  become  almost 
proverbial  as  that  of  an  ideal  beautj'.  Otherwise,  we  must 
suppose  the  word  simply  to  refer  to  the  girl's  native  village, 
which  is  also  a  possible  explanation.  This  gives  the  title  to 
Aubrey  Moore's  lovely  picture  in  the  Liverpool  gallery,  which 
represents  the  bride  in  the  midst  of  her  companions  in  an  attitude 
of  graceful  modesty  and  yet  shy  expectancy. 

the  dance  of  Mahanaim.  This  is  another  proper  name 
which  must  in  all  probability  vanish  from  the  text  As  the 
margin  shows,  it  can  be  rendered,  '  two  companies.'  The  place 
was  well  known  in  the  O.T.,  and  is  frequently  named  as  a  strong- 
hold of  North  Gilead,  and  for  a  little  while  became  the  capital 
of  Ishbosheth.  Its  modern  site  is  thought  to  be  Ajlun.  If  the 
word  is  allowed  to  stand  in  the  text,  it  must  then  be  descriptive 
of  a  special  dance  associated  with  that  place  (cf.  Abel-Meholah, 
I  Kings  xix.  16,  which  means  dancing  valley).  On  the  other 
hand,  if  the  word  is  translated  it  may  be  rendered  *  dance  of  the 
two  companies,'  which  may  either  describe  a  sort  of  country 
dance,  or,  as  Budde  supposes,  the  bridal  sword-dance.  It  seems 
most  probable  that  the  dance  thus  named  was  some  famous 
spectacular  performance,  and  the  bride  remonstrates  with  the 
onlookers  for  expecting  her  poor  performance  to  equal  it.  Cheyne 
so  alters  the  text  as  to  make  the  words  read,  *a  lily  of  the 
valleys.' 

vii.  1-9.  We  have  to  remember  all  through  that  the  description 
is  that  of  a  girl  dancing,  while  her  dress  is  of  some  gauzy 
material  that  shows  the  figure  to  perfection. 

1.  Peet.  Rather,  '  steps,'  the  reference  being  to  the  rapid 
movement  of  the  feet  in  the  elaborate  dance  (probably  the  sword- 


344  THE    SONG   OF   SONGS  7.  2 

f^  The  joints  of  thy  thighs  are  like  jewels, 
The  work  of  the  hands  of  a  cunning  workman. 
2  Thy  navel  is  like  a  round  goblet, 
Wherein  no  mingled  wine  is  wanting  : 
*  Or,  Thy  rounded  thighs 

dance  previously  mentioned),  though  there  may  be  a  further 
thought  of  the  beautiful  jewelled  shoes  upon  the  dancer's  feet, 
perhaps  also  to  anklets  that  would  shimmer  in  the  light  and  make 
music  with  their  tinkling. 

prince's  daughter.  This  can  scarcely  be  taken  literall}'. 
It  seems  a  statement  that  she  is  worthy  to  be  the  daughter  of 
a  prince,  because  of  her  extreme  beauty.  Cheyne  would  alter 
the  words  to  read,  'daughter  of  delights'  (cf.  vi.  12),  but  un- 
necessarily. 

joints  of  thy  thigfhs.  This  is  probably  a  misunderstanding 
of  the  original,  which  seemingly  refers  to  the  beauty  of  outline 
of  the  upper  part  of  the  lower  limbs  as  the  body  sways  to  and 
fro  in  the  graceful  movements  of  the  dance.  Oriental  dancing 
gives  much  more  scope  for  such  movements  as  best  reveal  the 
suppleness  of  the  body  than  does  that  with  which  we  are  most 
familiar. 

jewels.  The  word  signifies  necklet  and  similar  ornaments, 
and  seems  never  to  be  used  in  any  other  sense.  It  is  not  at  all 
easy  to  understand  the  metaphor  here  if  the  comparison  is  with 
the  movements  of  the  limbs.  Perhaps  we  may  imagine  the 
dance  being  performed  by  torchlight,  and  the  gleam  upon  flesh 
and  garment  suggesting  the  flashes  of  light  upon  gold,  silver,  and 
gems.  This  is  more  probable  than  man}'  of  the  explanations 
suggested.  The  song  quoted  below  from  Dalman  gives  a  hint 
(cf.  iv.  9)  of  quite  another  idea,  which  may  probably  be  correct. 

2.  navel.  This  word  stands  elsewhere  in  the  O.  T.  as 
synonymous  with  body  (cf.  Job  xi.  16  A.  V.  ;  Prov.  iii.  8,  R.  V,). 
Here,  however,  this  more  general  meaning  will  not  suffice,  and 
yet  the  English  rendering  is  not  appropriate.  The  word  is  pro- 
bably descriptive  of  the  whole  of  the  lower  part  of  the  body.  Cf. 
the  lines  in  a  wasf,  given  by  Dalman. 

'Thy  navel  is  like  a  box  cunningly  wrought  by  the  artificer  and 
filled  with  civet,  from  which  there  stream  the  odours  of  musk 
and  camphor,  and  thy  body  is  like  silk  twined  in  skeins,  whiter 
than  the  whitest  silk  or  carded  wool.  Thy  thighs — the 
pillars  of  thy  body — by  their  beauty,  hold  me  as  in  a  prison 
house,  and  love  itself  trembles  as  with  fear  at  the  beauty  of  thy 
perfectly  formed  ankles.' 


THE   SONG   OF   SONGS  7.  3,  4  345 

Thy  belly  is  like  an  heap  of  wheat 

Set  about  with  lilies. 

^  Thy  two  breasts  are  like  two  fawns  3 

That  are  twins  of  a  roe. 

Thy  neck  is  like  the  tower  of  ivory ;  4 

Thine  eyes  as  the  pools  in  Heshbon,  by  the  gate  of  Bath- 

rabbim ; 
Thy  nose  is  like  the  tower  of  Lebanon 
Which  looketh  toward  Damascus. 
"  See  ch.  iv.  5. 

It  is  not  difficult  to  trace  the  influence  of  this  section  of  the 
Song  of  Songs  in  a  mediaeval  poem  printed  as  No.  34  in  Mr.  J.  A. 
Symonds's  collection  entitled  '  Wine,  Women,  and  Song.' 

The  reference  to  '  mingled  wine '  is  probably  by  way  of  per- 
fecting the  description  of  the  goblet,  which  is  regarded  as  only 
reaching  the  height  of  its  beauty  whenthe  wine  shines  inside  it. 

belly.  This  might  be  rendered  -bodj^'  with  more  appropri- 
ateness, as  the  metaphor  brings  out  the  rich,  golden  colour  of 
the  flesh  to  describe  which  winnowed  wheat  was  a  favourite 
Eastern  simile.  We  are  told  that  on  the  threshing-floors  the 
heaps  of  grain  are  sometimes  decorated  with  flowers,  and  the 
suggestion  here  may  arise  from  the  contrast  of  the  dancer's 
garment  with  her  body.  In  the  poem  already  quoted  we  find 
a  description  of  a  kindred  character,  where  the  poet  says,  '  thy 
body  is  like  twining  skeins  of  silk,  whiter  than  woven  silk  or 
carded  cotton.' 

3.  See  4,  5. 

4.  neck.  Cf  iv.  4.  P.  Haupt  quotes  Hall  Caine's  description 
in  the  Manxman  of  Kate's  neck:  'It  was  round,  and  full,  and 
soft,  and  like  a  tower.' 

Heshbon.  A  town  of  Moab,  frequently  referred  to  in  the  O,  T. 
It  has  a  fine  situation  about  600  feet  above  the  valley.  Among 
the  ruins  are  those  of  a  large  reservoir,  which  has  by  some  been 
identified  with  one  of  the  pools  here  mentioned  ;  but  the  reference 
is  more  probably  to  some  of  the  large  number  of  pools  which  are 
still  found  in  the  neighbourhood.  Cheyne  suggests  a  somewhat 
radical  alteration  of  the  text,  which  would  make  the  passage 
read,  'Thine  eyes  are  like  Solomon's  pools  by  the  wood  of 
Bethcerem  (place  of  a  vineyard),'  and  considers  that  an  illustra- 
tive description  of  the  place  is  found  in  Eccles.  ii.  4-6. 

tower  of  Lebanon.  This  was  probably  some  watch-tower  on 
the  mountains,  that  was  well  known  to  the  people.     Cf  v.  15. 


346  THE    SONG  OF   SONGS  7.  5, 6 

6  Thine  head  upon  thee  is  like  Carmel, 

And  the  hair  of  thine  head  ^  like  purple ; 

The  king  is  held  captive  in  the  tresses  thereof. 
6  How  fair  and  how  pleasant  art  thou, 

O  love,  for  delights  ! 

"•  Some  ancient  versions  have,  like  the  purple  of  a  king, 
bound  &c, 

5.  Carmel.  The  point  of  the  description  here  is  the  lonely 
grandeur  of  the  mountain  comparable  to  a  proudly- held  head. 

purple.  Brides'  tresses  are  described  as  with  a  sheen  of 
purple  upon  them,  which  is  true  of  intensely  black  hair. 

tresses.  The  word  thus  translated  occurs  very  seldom,  and 
in  the  other  instances  obviously  means  'water-troughs.'  It  is 
supposed,  therefore,  that  the  connecting  idea  is  that  of  *  flowing,' 
the  hair  flowing  over  the  shoulders  being  the  origin  of  the  appli- 
cation of  the  term.  The  metaphor  of  the  lover,  as  held  by  the 
locks  of  his  beloved,  is  a  common  Eastern  one.  Compare  the 
song  already  quoted,  'Thy  hair  upon  thy  shoulders  is  like  binding 
cords,  like  wings  of  the  storm  in  a  darksome  night.'  Cheyne, 
however,  refuses  tc  accept  the  ordinary  derivation,  and  regards 
the  word  as  a  corruption  of  pomegranate,  and  renders,  most 
improbably,  'Pleasant  are  they  as  an  orchard  of  pomegranate 
trees.'  As  has  been  frequently  said  in  the  course  of  this  exposi- 
tion, the  form  of  these  lines  has  many  parallels  in  Eastern  verse, 
and  a  very  lovely  one  is  to  be  found  in  a  Burmese  love-song 
quoted  by  Mr.  Hall  in  his  exquisite  volume  The  Soul  of  a 
People :  '  She  is  more  beautiful  than  any  blossom  ;  her  face  is  as 
dehcate  as  the  dusk ;  her  hair  is  as  night  falling  over  the  hills  ; 
her  skin  is  as  bright  as  the  diamond.  She  is  very  full  of  health, 
no  sickness  can  come  near  her.  When  the  wind  blows  I  am  afraid, 
when  the  breezes  move  I  fear.  I  fear  lest  the  south  wind  take 
her,  I  tremble  lest  the  breath  of  evening  woo  her  from  me,  so  light 
is  she,  so  graceful.  Her  dress  is  of  gold,  even  of  silk  and  gold, 
and  her  bracelets  are  of  fine  gold.  She  has  precious  stones  in  her 
ears,  but  her  eyes,  what  jewels  can  compare  unto  them  ? ' 

6.  O  love,  for  delights.  Two  questions  here  arise,  namely, 
whether  love  is  to  be  taken  as  abstract  or  concrete,  whether  it  is 
an  apostrophe  of  the  passion,  or  an  address  to  the  maiden  ;  pro- 
bably the  latter  is  correct.  In  the  second  place  'for'  should 
probably  be  '  among  '  or  '  above,'  placing  her  pre-eminently  beyond 
all  conceivable  joys.  Siegfried  considers  the  verse  an  interpola- 
tion, but  it  is  possibly  a  kind  of  interlude  before  turning  to  the  new 
theme  of  the  following  verses. 


THE   SONG   OF   SONGS  7.  7-10  347 

This  thy  stature  is  like  to  a  pahn  tree,  7 

And  thy  breasts  to  clusters  of  gi-apes. 

I  said,  I  will  climb  up  into  the  palm  tree,  8 

I  will  take  hold  of  the  branches  thereof : 

Let  thy  breasts  be  as  clusters  of  the  vine. 

And  the  smell  of  thy  ^  breath  like  apples  ; 

And  thy  ^  mouth  like  the  best  wine,  9 

That  goeth  down  c  smoothly  for  my  beloved, 

"^  Gliding  through  the  lips  of  those  that  are  asleep. 

I  am  my  beloved's,  10 

*  Heb.  nose.  *»  Heb.  palate.  <=  Heb.  arighi. 

^  Or,  Causing  the  lips  of  those  that  are  asleep  to  move  or  speak 


*7.  palm  tree.  The  slenderness  and  straightness  of  the  tree 
renders  it  an  appropriate  metaphor  for  the  fine  figure  of  the  bride, 
while  the  bunches  of  dates,  that  with  their  golden  colour  are  said 
to  intensify  so  strikingly  the  beauty  of  the  tree,  are  here  compared 
with  the  rounded  form  of  the  breasts.  In  similar  poems  we  find 
the  breasts  compared  with  pomegranates  or  apples,  and  in  one  case 
with  an  inverted  cup  of  purest  porcelain. 

8.  This  is  a  poetic  description  of  the  bridegroom's  taking 
possession  of  the  person  of  his  bride.  It  is  questionable  whether 
*  clusters  of  the  vine  '  is  correct  or  not,  and  whether  we  must  not 
understand  it  of  the  date-clusters,  as  in  the  former  verse.  The 
fragrance  of  apples  (or  quinces ;  see  ii.  3^1  is  one  greatly  enjoyed 
by  Orientals,  and  hence  an  appropriate  figure  for  the  sweet  lips  of 
the  bride. 

9.  This  verse  is  very  difficult  to  translate,  and  consequently  to 
interpret.  There  is  probably  some  original  corruption  in  the  text, 
for  the  LXX  and  other  versions  render  the  last  clause  'gliding 
over  my  lips  and  teeth,'  and  probably  that  comes  as  near  the 
meaning  as  we  can  hope  to  reach.  The  probability  is  that  the 
whole  comparison  is  between  the  sweetness  of  the  bride's  kisses 
and  the  delicious  flavour  of  good  wine. 

vii.  10 — viii.  5.  The  whole  of  this  section  consists  of  a  song  by 
the  bride  indicative  of  her  great  affection  for  the  bridegroom,  and 
it  is  couched  in  the  language  of  the  country  and  full  of  the  scenery 
of  her  village  home.  The  very  dainties  that  she  promises  him  are 
those  which  would  be  prepared  by  her  own  hands,  or  gathered  in 
her  own  orchard.     The  song  closes  with  two  verses  that  we  have 


348  THE   SONG   OF  SONGS  7.  11-13 

And  his  desire  is  toward  me. 

1 1  Come,  my  beloved,  let  us  go  forth  into  the  field ; 
Let  us  lodge  in  the  villages. 

12  Let  us  get  up  early  to  the  vineyards ; 

Let  us  see  whether  the  vine  hath  budded,  and  ^  its  blossom 

be  open, 
And  the  pomegranates  be  in  flower : 
There  will  I  give  thee  my  love. 

1 3  The  ^  mandrakes  give  forth  fragrance, 

*  Or,  f/ie  tender  grape  appear        ^  See  Gen.  xxx.  14. 


already  met  with  in  an  earlier  part  of  the  book,  so  that  they  are 
probably  a  conventional  refrain, 

10.  I  am  my  "beloved's.  These  words  have  already  occurred 
in  iii.  i6  and  vi.  3,  and  some  editors,  therefore,  consider  them  as 
an  inserted  clause  here.  This  does  not,  however,  seem  necessaiy, 
rather  are  they  to  be  regarded  as  a  conventional  opening  of  a  song, 
which  also  closes  with  conventional  phraseology. 

11.  Come,  my  beloved.  There  is  a  freedom  of  utterance  about 
the  bride's  invitation  to  her  bridegroom  that  may  seem  to  Western 
minds  hardly  consonant  with  the  appropriate  feelings  of  modest3' ; 
but  v/e  must  remember  that  Oriental  language  is  freer  than  ours, 
and  that  if,  as  we  suppose  all  through,  the  marriage  has  already 
been  consummated,  it  is  no  longer  the  words  of  the  maiden,  but  of 
the  bride  in  the  eagerness  of  her  new-found  gladness. 

Iiet  us  lodg-e.  This  possibly  means  'spend  the  night,'  and 
instead  of  'in  the  villages,'  the  words  should  almost  certainly  be 
rendered  '  among  the  henna- flowers  '  (cf.  iv.  13'; ;  the  latter  is  more 
in  keeping  with  the  whole  imagery  of  the  poem  and  with  the 
lusciousness  of  the  passage. 

Let  us  gfet  up  early.  The  imagery  of  the  song  suggests 
that  day  as  well  as  night  is  to  be  given  up  to  the  joy  of  love,  and 
there  may  be  a  subtle  connexion  between  the  beauties  of  the 
spring  and  the  promise  of  fruit  in  the  orchard  and  their  own 
newly-wedded  life.  Some  interpreters,  indeed,  regard  all  these 
references  to  outward  nature  as  purely  figurative  of  the  bride's 
physical  charms,  but  surely  the  association  of  the  two  is  more 
true  to  poetr3'  than  to  hold  that  there  is  no  thought  of  outward 
nature  at  all. 

13.  mandrakes.  This  is  a  fruit  something  hke  a  plum  in 
appearance,  round  and  3'ellow,  possessed  of  a  peculiar  fragrance 
and  a  pleasant  taste.    The  plant  had  magical  associations  attached 


THE   SONG   OF    SONGS  8.  i,  2  349 

And  ''^  at  our  doors  are  all  manner  of  precious  fruits,  new 

and  old, 
Which  I  have  laid  up  for  thee,  O  my  beloved. 
Oh  that  thou  wert  as  my  brother, 
That  sucked  the  breasts  of  my  mother ! 
When  I  should  find  thee  without,  I  would  kiss  thee ; 
Yea,  and  none  would  despise  me. 

I  would  lead  thee,  and  bring  thee  into  my  mother's  house, 
^  Who  would  instruct  me  ; 

^  Or,  over  ^  Or,  That  thou  niightest 


to  it,  and  was  called  distinctly  the  '  love  apple  '  (cf.  Gen.  xxx.  14), 
The  married  women  of  Palestine  regard  the  eating  of  the  fruit  as 
certain  to  save  them  from  the  reproach  of  barrenness. 

at  our  doors.  Rather,  ••  over  our  doors.'  This  seems  to  refer 
to  fruit  stored  on  shelves  or  ledges  beneath  the  cottage  roof, 
a  picturesque  touch  of  homeliness.  The  bride  will  show  her 
beloved  the  simple  but  precious  gifts  which  she  has  stored  up 
for  him. 

viii.  1.  as  my  brother.  The  words  here  are  supposed  to  be 
difficult  to  fit  in  with  what  precedes  and  follows  them.  The 
bride,  it  is  said,  has  been  using  very  ardent  language,  and  presently 
returns  to  it,  but  here  she  is  regarded  as  using  the  shy  and 
modest  language  of  a  young  girl  who  is  unconventional  enough 
to  wish  her  lover  to  be  her  brother  that  she  may  kiss  him  freely 
where  and  when  she  likes.  But  after  all,  is  this  a  sign  of  such 
excessive  modesty  ?  Do  not  the  words  rather  suggest  the  desire 
to  lavish  caresses  upon  her  bridegroom  both  in  public  and  private, 
and  so  fit  in  with  the  whole  tenor  of  the  passage  ? 

2.  I  would  lead  thee.  Here  the  same  idea  is  continued,  and 
she  desires  such  freedom  of  intercourse  as  would  be  unchallenged 
and  unrestrained  in  any  circumstances. 

Who  would  instruct  me.  It  is  possible  to  translate  these 
words  either  thus,  or  '  that  thou  mightest  instruct  me,'  or,  as 
a  definite  future  statement,  '  thou  wilt  instruct  me.'  If  we  render 
it  in  either  of  these  ways,  it  obviously  means  that  she  desires  to 
be  taught  the  secrets  and  fascinations  of  love,  either  at  the  hand 
of  her  mother  or  of  her  bridegroom,  both  of  whom  are  regarded, 
appropriately  enough,  as  competent  instructors.  But  the  Greek 
and  Syriac  versions  read  here  the  same  words  that  occur  in  iii.  4, 
namely,   '  into  the  chamber  of  her  that  conceived  me.'     This  is 


350  THE  SONG   OF   SONGS  8.  3-5 

I  would  cause  thee  to  drink  of  spiced  wine, 
Of  the  '"^  juice  of  my  pomegranate. 

3  ^  His  left  hand  should  be  under  my  head, 
And  his  right  hand  should  embrace  me. 

4  I  adjure  you,  O  daughters  of  Jerusalem, 
c  That  ye  stir  not  up,  nor  awaken  love, 
Until  it  please. 

6  Who  is  this  that  cometh  up  from  the  wilderness, 

Leaning  upon  her  beloved? 

*  Or,  sweet  wine  ^  See  ch.  ii.  6,  7. 

^  Heb.  Why  should  ye  stir  up  ?  or  why  &c. 

probably  the  true  text,  and  what  she  desires  is  that  her  mother's 
bridal  chamber  should  also  be  her  own. 

3,  4.  With  these  verses,  which  have  already  occurred  in 
another  song,  earlier  in  the  book,  she  concludes  her  passionate 
appeal. 

5-14.  This  closing  section  of  the  poem  is  extremely  difficult, 
on  any  theory  of  its  composition,  as  the  connexion  of  the  various 
sections  is  not  at  all  clear.  The  dramatic  interpreters  think  that 
they  have  found  a  solution,  and  Professor  Harper  says  that  on 
his  theory  'everything  is  simple,  intelligible,  and  natural,'  while, 
that  on  the  theory  taken  in  this  commentary  the  verses  are  full  of 
•  insuperable  difficulty.'  An  impartial  investigation  of  his  com- 
mentary, or  any  similar  one,  should  convince  the  reader  that  it 
is  not  so  simple  as  he  supposes.  Probably  there  has  been  some 
original  dislocation  of  the  text,  and  in  addition  to  this  it  is  very 
difficult  to  tell  whether  certain  verses,  e.g.  11,  12,  and  13,  are 
to  be  assigned  to  the  bridegroom  or  to  the  bride.  Taken  in  the 
order  in  which  they  stand,  the  section  contains  the  following  : 
First,  question  by  the  chorus,  then  a  verse  from  the  bridegroom 
reminiscent  of  the  bride's  home.  Following  upon  this  comes  the 
most  famous  passage  of  the  book,  the  bride's  praise  of  the  power 
of  love.  Next  are  verses  apparently  to  be  attributed  to  the  bride's 
guardians,  in  which  they  speak  of  their  watchfulness  over  her. 
Then  follows  a  declaration  by  the  bride  that  she  is  safe  in  her 
bridegroom's  care.  This  is  followed  by  words  that,  in  all  proba- 
bility, are  to  be  attributed  to  the  bridegroom,  in  which  he 
contrasts  favourably  his  own  possession  with  the  boasted  wealth 
of  Solomon,  and  the  song  concludes  with  either  two  verses  sung 
by  the  bride  or,  more  likely,  verse  13  by  the  bridegroom  and  verse 


THE   SONG    OF    SONGS  S.  6  351 

Under  the  apple  tree  I  awakened  thee : 
There  thy  mother  was  in  travail  with  thee, 
There  was  she  in  travail  ^-that  brought  thee  forth. 

Set  me  as  a  seal  upon  thine  heart,  as  a  seal  upon  thine  C 

arm  : 
For  love  is  strong  as  death ; 
Jealousy  is  ^  cruel  as  ^  the  grave : 

'^  Or,  and  ^  Heb.  hard.  ^  Heb.  Sheol. 

14  the  final  appeal  of  the  bride,  echoing  phrases  that  have  been 
heard  already. 

This  outline  shows  that  the  construction  of  the  passage  is  very 
complicated,  and  one  is  tempted  to  suggest  emendations.  The 
introductory  question  in  verse  5  may  have  originally  stood  before 
the  song  that  commences  at  vii.  10,  and  the  latter  part  of  the 
verse  might  appropriately  be  inserted  at  the  beginning  of  chap.  viii. 
Again,  verses  8  and  9,  which,  as  they  stand  at  present,  have  no 
obvious  contact  with  the  verses  that  precede  or  that  follow  them, 
may  originally  have  been  introductory  verses  to  one  of  the  was/s 
of  which  the  book  is  full.  Perhaps  they  ought  to  be  inserted 
before  iv.  8  or  vii.  i.  For  the  purpose  of  interpretation  we  shall 
now  proceed  to  take  the  verses  as  they  stand. 

5.  Cf  iii.  6. 

Under  the  apple  tree.  These  words  are  surely  to  be  attributed 
to  the  bridegroom,  though  the  ordinary  Hebrew  text  makes  them  the 
words  of  the  bride.  The  reference  here  seems  to  be  to  the  bride's 
home,  and  the  awakening  is  in  all  probability  the  awakening  to  love, 
not  a  literal  waking  out  of  sleep.  Whether  or  not  the  apple-tree  is  to 
be  thought  of  as  overshadowing  the  cottage,  her  home  is  surely 
referred  to,  and  we  are  not  to  suppose  that  she  was  actually  born 
under  the  shade  of  the  tree.  Some  regard  the  whole  reference  to 
the  apple-tree  as  figurative  of  love,  a  quite  possible  interpretation. 

6.  seal.  The  earliest  form  of  seals  known  to  us  is  the  cylindrical 
one  found  in  Babylon.  A  cord  was  passed  through  the  cylinder, 
and  it  was  worn  round  the  neck,  and  thus  may  be  spoken  of  as 
being  over  the  heart.  For  the  second  expression,  '  upon  thine  arm,' 
Budde  suggests  *  a  bracelet.'  This  is  possible,  though  we  have  no 
instance  of  seals  being  worn  in  such  a  manner. 

cruel  as  the  grave.  The  literal  meaning  of  the  word  rendered 
cruel  is  *  hard,*  and  perhaps  '  inexorable'  would  be  a  good  English 
rendering.  The  grave  is,  of  course,  Sheol,  which,  as  the  place  of 
the  dead,  there  is  no  escaping.  In  these  verses  we  have  one  of 
the  highest  expressions,  not  only  in  Hebrew  poetry,  but  in  all 


352  THE   SONG   OF   SONGS  8.  7 

The  flashes  thereof  are  flashes  of  fire, 
*  A  very  flame  of  ^  the  Lord. 
7  Many  waters  cannot  quench  love, 
Neither  can  the  floods  drown  it : 

If  a  man  would  give  all  the  substance  of  his  house  for  love, 
c  He  would  utterly  be  contemned. 

*  Or,  A  most  vehement  flame  ^  Heb.  Jah.  '^  Or,  It 

literature,  of  the  power  and  purity  of  true  love.  No  misfortune 
can  slay  it,  nor  can  any  promise  of  riches  tempt  a  man  to  exchange 
it.  The  unselfishness  of  true  love  is  beautifully  expressed  in  the 
closing  phrase.  Some  writers  argue  that  this  passage  is  inconsis- 
tent with  the  view  of  the  book  here  taken,  but  that  does  not  seem 
at  all  necessary,  for  though  the  lover's  language  is  at  times  sensuous, 
it  is  never  selfish,  nor  does  it  degenerate  into  the  bargaining 
character  of  many  Oriental  wedding  contracts.  The  thoughts  that 
are  here  expressed  are  nothing  more  than  the  high-water  mark  of 
true  and  loyal  devotion,  nor  is  there  anything  inconsistent  with 
their  being  the  utterance  of  the  young  bride  who  has  been  por- 
trayed throughout  these  pages.  Some  writers  consider  the  words 
to  be  the  consummation  of  the  book,  but  this  is  impossible  if  the 
present  order  is  even  approximately  correct.  We  must  confess 
that  it  is  very  difficult  to  find  an  appropriate  setting  for  them,  but 
they  seem  best  placed  after  verse  10  of  the  present  chapter,  when 
verses  ii  and  12  will  then  form  the  bridegroom's  triumphant 
response  to  this  magnificent  utterance  of  the  bride.  We  might, 
indeed,  reconstruct  the  complete  song  as  follows  :  verses  8,  9, 10, 
6,  7,  II,  12,     It  would  then  read  as  follows  : — 

The  Brothers  : 
'We  have  a  little  sister. 
And  she  hath  no  breasts  : 
What  shall  we  do  for  our  sister 
In  the  day  when  she  shall  be  spoken  for  ? 
If  she  be  a  wall, 

We  will  build  upon  her  battlements  of  silver : 
And  if  she  be  a  door. 
We  will  enclose  her  with  boards  of  cedar.* 

77!^  Maiden  : 

*  I  am  a  wall,  and  my  breasts  like  the  towers  thereof : 
Then  was  I  in  his  eyes  as  one  that  found  peace. 
Set  me  as  a  seal  upon  thine  heart. 


THE   SONG   OF   SONGS  8.  S-n  353 

We  have  a  little  sister,  i 

And  she  hath  no  breasts  : 

What  shall  we  do  for  our  sister 

In  the  day  when  she  shall  be  spoken  for  ? 

If  she  be  a  wall, 

We  will  build  upon  her  ^  a  turret  of  silver  : 

And  if  she  be  a  door, 

We  will  inclose  her  with  boards  of  cedar. 

I  ^  am  a  wall,  and  my  breasts  like  the  towers  thereof'. 
Then  was  I  in  his  eyes  as  one  that  found  peace. 
Solomon  had  a  vineyard  at  Baal-hamon ; 

*  Or,  battJcvAents  ^'  Or,  ivas 

He  would  utterly  be  condemned.' 

The  Bridegroom  : 
*  Solomon  had  a  vineyard,'  &c.,  to  end  of  verse  12. 

8.  We  have  a  little  sister.  These  are  the  words  of  the  bride's 
guardians,  who  think  of  the  as  yet  undeveloped  girl  and  of  their 
responsibility  for  her  in  the  future.  The  dramatic  critics  consider 
that  the  words  must  refer  to  some  definite  story  of  her  brother's 
unkind  treatment  of  her  (of.  i.  6),  but  surely  the  very  opposite  is 
what  is  here  spoken  of.  They  are  anxious  to  preserve  her  from 
any  harm,  and  so 

9.  they  promise  that  should  she  be  like  a  city  wall  that  keeps 
out  all  invaders,  they  will  crown  the  wall  with  battlements  of  silver, 
i.  e.  provide  her  with  a  good  dowry.  On  the  other  hand,  should 
she  prove  like  an  open  door  through  which  any  man  may  walk, 
they  will  take  care  to  put  a  strong  barrier  of  cedar-wood  behind 
the  door  that  no  man  may  open  it. 

I  am  a  wall.  In  this  verse  the  maiden  vindicates  her  char- 
acter. She  has  reached  womanly  maturity,  and  yet  preserved 
her  perfect  maidenly  purity,  and  both  character  and  beauty  of 
form  have  commended  her  to  the  bridegroom,  and  in  the  haven 
of  his  love  she  is  at  peace.  Professor  Harper  says  that,  on  the 
theory  here  maintained,  these  words  are  meaningless.  But  surely 
they  cannot  well  be  clearer. 

Solomon  had  a  vineyard.  This  and  the  following  verse  are 
best  given  to  the  bridegroom,  who,  if  the  conjectural  emendation 
given  above  is  correct,  in  these  words  replies  to  the  impassioned 
praise  of  love  uttered  by  the  bride.    The  vineyard  referred  to  may 

A  a 


354  THE   SONG   OF   SONGS  8.  la,  13 

He  let  out  the  vineyard  unto  keepers ; 
Every  one  for  the  fruit  thereof  was  to  bring  a  thousand 
pieces  of  silver. 
[3  My  vineyard,  which  is  mine,  is  before  me : 
Thou,  O  Solomon,  shalt  have  the  thousand, 
And  those  that  keep  the  fruit  thereof  two  hundred. 

3  Thou  that  dwellest  in  the  gardens, 
The  companions  hearken  "  for  thy  voice  : 
■^  Or,  to 


have  been  a  famous  one,  and  its  fertility  so  great  that  it  secured 
a  large  sum  to  the  vine-dressers.  For  the  last  words  of  the  verse 
are  best  rendered  '  any  one  would  gain  a  thousand  shekels  by  its 
fruits.' 

12.  My  vineyard.  Here  the  bridegroom  contrasts  his  pos- 
session of  the  bride  with  all  the  vaunted  wealth  of  the  kingly  vine- 
yard, and  says  that  neither  the  revenue  of  its  owner  nor  the  wages 
of  its  keeper  is  any  temptation  to  him  ;  the  riches  of  his  love  are 
greater  in  his  eyes  than  princely  revenues.  This  forms  a  most 
appropriate  response  to  the  words  of  the  bride,  '  If  a  man  would 
give  all  the  substance  of  his  house  for  love,  he  would  utterly  be 
condemned,'  and  strengthens  the  probability  of  the  reconstruction 
above  given.  It  is  also  the  language  of  all  true  and  disinterested 
love,  and  finds  its  echo  in  the  love-songs  of  all  nations,  though  no 
more  appropriate  parallel  can  be  found  than  the  gay  lines  of  the 
old  French  song  : 

*  Si  le  roi  m'avait  donne 
Paris,  sa  grand e  ville, 
Et  qu'il  me  fallut  quitter 
L'amour  de  ma  mie, 
Je  dirais  au  roi  Louis  : 
Reprenez  votre  Paris. 
J'aime  mieux  ma  mie,  O  gai ! 
J'aime  mieux  ma  mie.' 

This  would  form  the  most  appropriate  close  to  the  poem,  and  it 
is  possible  that  verses  13  and  14  are  out  of  place,  though  it  is  not 
easy  to  suggest  where  they  would  find  their  most  appropriate 
setting.  They  perhaps  belong  to  one  of  the  songs  contained  in 
chap.  vi. 

13.  This  is  an  appeal  of  the  bridegroom  to  allow  him  to  share 
the  joy  of  her  companions. 


I 


THE   SONG  OF   SONGS  8.  14  355 

Cause  me  to  hear  it. 

a  Make  haste,  m)  beloved, 

And  be  thou  Hke  to  a  '^  roe  or  to  a  young  hart 

Upon  the  mountains  of  spices. 

'^  Heb.  Flee.  ^  Or,  gazelle 

14.  This  verse  constitutes  the  bride's  impassioned  cry  for  her 
lover,  and  is  couched  in  language  already  familiar  to  the  reader. 


A  a   2 


357 


APPENDIX 

ILLUSTRATIVE  ORIENTAL  POEMS 

In  a  Bedouin  song  given  by  Dalman,  p.  loo,  we  find  many 
similar  metaphors  to  those  found  in  the  song,  thus  :  the  lover 
addresses  his  beloved  : — 

'  O,  her  eyebrows  are  like  the  lines  drawn  by  the  pen. 

And  the  hair  on  her  forehead  like  the  feathers  of  a  bird  when  it 
is  stained  with  henna. 

Her  nose  is  Uke  the  hilt  of  a  sword,  an  Indian  sword  that 
gleams. 

It  is  white  as  hailstones,  and  more  beautiful  still  are  the  rows 
of  her  gleaming  teeth. 

And  her  cheeks  are  like  the  rose-hued  apples  of  Damascus. 

And  her  eyes  glow  like  the  eyes  of  the  lynx  when  they  have 
angered  him. 

Her  breasts  are  like  lovely  pomegranates  hanging  on  the  tree. 

Her  neck  graceful  as  the  neck  of  the  antelope  when  he  is 
startled. 

Her  arms  are  like  bars  of  pure  silver. 

And  her  fingers  taper  like  golden  pens.' 


The    following   song,   given    by   Dalman,   is   sung   during   the 
arraying  of  the  bride  before  she  leaves  her  parents'  house  : — 

*  O  Sabha,   Darling,   'tis  to  thee  we  sing  : 
In  lyric  song  our  voices  rise  and  fall 
We  hear  thy  Father  calling,  Sabha,   Dear, 
We  hear  thy  Father's  gentle  loving  call. 

O  Sabha  of  the  trustful  sable  eyes. 

Eyes  dark  as  night,  so  calm,  so  deep,  so  rare  : 

We  hear  thy  Brother  call  thee,  Sabha,   Dear— 
We  hear  thy  Brother  call  thee,   Sabha,  Fair. 

O  Sabha  of  the  rippling  golden  hair  ; 

Gold,   living  gold,  its  every  curling  tress: 
Let  not  our  sorrow  cloud  thy  faithful  heart. 

Let  not  our  sorrow  that  dear  heart  distress. 

With  softest  sound  of  rhythmic  melody 
The  anklets  tinkle  on  thy  Mother's  feet. 

Sabha,  we  hear  thy  Father's  Brother  call, 

We  hear  thy   Father's  Brother  call  thee.  Sweet. 


358  THE   SONG   OF   SONGS 

The  anklets  tinkle,   Sabha.  on  thy  feet, 

Making  soft  melody  within  the  hall. 
Sabha,  we  hear  thy  Mother's  Brother  call — 

O  Love,  we  hear  thy  Mother's  Brother  call. 

We  clasp  the  bracelet  on  thy  white  round  arm, 
Less  round  and  white  the  silvery  moon  appears. 

Thine  eyes  are  tenderer  than  the  camel's  eyes, 
And  hers  compare  with  liquid  wells  of  tears. 

Behold  the  scarlet  shoes  upon  thy  feet. 
Each  dainty  foot  lost  in  a  dainty  shoe. 

Fair  as  the  moon  at  full  thy  face  is  fair. 

More  fair  than  moon  thy  form,  more  pure  than  dew. 

I  clasp  these  priceless  gems  around  thy  neck. 
They  hide  the  Breast  so  far  more  dear  to  me  ; 

My  steed,  my  camel  for  thy  sake  I'd  sell. 
My  choicest  treasure  I'd  pour  out  for  thee.' 


INDEX 


[The  Numerals  refer  to  the  Pages.] 


Abaddon,  96,  175. 

Abishag,  343. 

Acrostic  poem,  12,  202. 

Adam  Bede  quoted,  24. 

Adder,  148. 

Adulteress,    56,    57,    138,    147, 

197. 
Aeschylus  quoted,  64. 
Agathocles,  259. 
Agriculture,    155,     176,     247, 

274. 
Agur  ben  Jakeh,  189. 
Alabaster,  337. 
Alexander  Balas,  243,  272. 
Allegory,  140,  289. 
Almond-tree,  279. 
Almsgiving,  71. 
Aloes,  331. 
Amana,  329. 
Amiel  quoted,  237. 
Amminadib,  342. 
Amulet,  39,  108. 
Anemone,  313. 
Animals,  kindness  to,  83. 
Ant,  52. 

Antiochus  Epiphanes,  243. 
Apple,  314,  351. 
Arabic  poetry,  5. 
Aramaic  proverbs,  54,  71. 
Aristophanes  quoted,  223. 
Aristotle  quoted,  52. 
'Aries,'  51. 
Armoury,  327. 
Artaxerxes  Mnemon,  250. 
—  Ochus,  250. 
Assemblies,  Masters  of,  282. 
Athanasius,  64. 
Augustine,  use  of  Wisdom  by, 

24. 
Aurelius,  M.,  quoted,  224. 


Bacon,  Francis,  quoted,  163. 

Balsam,  331. 

Balzac  quoted,  302. 

Banner,  315. 

Beard,  336. 

Bed,  59,  313. 

Bee,  52. 

Behal,  53. 

Beryl,  336. 

Bether,  321. 

Bethsura,  267. 

Bickell  quoted,  33,  217. 

'  Blood,  man  of,'  30. 

Books,  282. 

Bowels,  34. 

Bov^^l,  280. 

Brain,  34. 

Breasts,  328. 

Bribery,    99,     108,     139,    247, 

253. 
Bride,  297,  314,  338. 
Browning,  R.,  quoted,  23,  243, 

275- 
Budde,  15,  342. 
Bunyan,  44,  48,  50,  72,  77,  80. 

87,88,  98,  138,168,170,183, 

184,  193. 
Burmese  love-song  quoted,  346. 
Burns,  Robert,  quoted,  44,  92, 

326.  ^ 
Burton's  Anatomy,  48. 
Butler's  sermons  quoted,    127, 

264. 

Canon,  215,  289. 
Caper-berry,  280. 
Carmel,  346. 
Carpet,  59. 
Catullus,  204,  272. 
Cedar,  323. 


36o      PROVERBS,  ECCLES.,  SONG  OF  SONGS 


Chains,  310. 

Chasidim,  35,  256. 

Chaucer  quoted,  80.  119. 

Cheyne,  21,  176,  189,  345,  346. 

Chiasm,  76,  195. 

Children,  124,  136. 

—  desire  for,  107,  195. 

Christie,  W.,  5,  299. 

*  Coals  of  fire,'  162. 

Cock,  199. 

Coleridge  quoted,  320. 

Commerce,  203,  206. 

Coney,  198. 

Construction    of    the    Book   of 

Proverbs,  10,  154. 
Cooling  drinks,  159. 
Coral,  41,  150, 
Corban,  126. 
Corporal   punishment,    73,   90, 

138. 
Corruption  of  the  Hebrew  Text, 

246,  247. 
Cosmetics,  128. 
Cosmogon3^,  Hebrew,  65. 
Coverlet,  59,  205. 
Crocus,  313. 
Curses,  165,  183. 
Curtains,  307. 
Cushion,  323. 

Dalman's  Palastinischer  Dtwan, 
298,  324,  330,.  337?  339,  344, 
356. 

Dance,  344. 

'Daughters  of  Jerusalem,'  306. 

'Day  of  wrath,'  77. 

Death,  266. 

Delitzsch,  121,  129,  167. 

Devv,  333. 

Distaff,  204. 

Doors,  333. 

Dor,  267. 

Doughty  quoted,  277. 

Dove,  312,  318. 

Drama  in  Song  of  Songs,  294, 
303.  309,  326,  350. 

Drayton,  M,,  quoted,  165. 


Dreams,  321,  332. 
Drink,  122,  202. 
Drunkenness,  122,  147-9,  167. 
Dunbar  quoted,    97,    105,   224, 
228,  233,  268. 

'Earnest,'  51. 
Ecclesiastes,  4,  12,  211-19. 

—  Integrity  of,  215. 
Ecclesiasticus,  3,  9,  21,  236. 
Edom,  20. 

Education,  29,  444. 
Egypt,  310. 

Ellis,  Havelock,  quoted,  224. 
Engedi,  312. 
Epicureans,  237,  240. 
Euphemisms,  320. 
Euripides  quoted,  259. 
Evil,  Problem  of,  100. 

—  eye,  143. 

False  witness,  160. 

Fatalism,  251. 

Faust  quoted,  190, 

Fear  of  the  Lord,  28. 

Feasts,  59,  io6. 

Fig,  319. 

Folk-songs,  3. 

Fool,  168,  171,  176,  185,  241, 
268,  271. 

Forbush  quoted,  280. 

Fountains,  49,  70. 

Foxes,  319. 

Frankenberg  quoted,  17,  95, 
120,  132,  153,  164,  207. 

Frederick  the  Great  on  Ecclesi- 
astes, 212. 

French  verses,  252,  354. 

Friendship,  110,  116,  242. 

Froward,  36. 

Future  Hfe,  237,  239,  263. 

Gazelle,  50. 

'  George  Eliot '  quoted,  24,  74. 

Gifts  (see  Bribery). 

Gilead,  325. 

Girdle,  206. 


INDEX 


361 


Goad,  282. 

Goat,  199. 

God,  131,  191. 

Goel,  145. 

Grasshopper  {see  also  Locust), 

279. 
Gratz,  102,  272. 
Greek  O.T.  {see  Septuagint). 
—  rule,  117,  133. 
Greyhound,  199. 
Grinders,  277. 

Hagiographa,  4, 

Hair  dressing,  modes  of,   310, 

325- 
Hammurabi,  code  of,  198. 
Handmill,  277. 
Harem,  294,  306. 
Harlot  {see  Prostitute). 
Haupt,  217. 
Head-dress,  310,  324. 
Heanie,  Lafcadio,  quoted,  302. 
Heart,  34,  47,  145. 
Henley  quoted,  221. 
Henna,  311. 
Henryson  quoted,  170. 
Heshbon,  345. 
Hesiod  quoted,  71. 
Hezekiah,  11,  19. 
Hogarth,  49. 
Holman  Hunt's  The  Awakened 

Conscience,  162. 
Honey,  104,  152,  160,  164,  330. 
Horse,  270,  309. 
Horse-leech,  184. 
Horton,  R.  F.,  quoted,  112. 
Hosea,  135. 
Humour,   76,    132,    159,     166, 

168. 
Hymns   founded    on   Song    of 

Songs,  292. 

*  Ian  Maclaren  '  quoted,  252. 
Ibsen  quoted,  122. 
Immortality,  232,  239. 
Indian  proverbs,  54. 


Inn,  315. 

Interest,  179. 

Inversions  of   R.  V.,   161,    164, 

165,  169,  170. 
Irrigation,  128. 
Ithiel,  189. 
Ivory,  337. 


Jackals  {see  Foxes). 

Jahweh,  102. 

James,  H.,  quoted,  260. 

James,  Wm.,  quoted,  13. 

Jesus,  use  of  Proverbs  by,  100, 
115,  119,  126,  146,  150,  152, 
158,  165,  182,  184,  205. 

Jewels,  125,  159,  344. 

Job,  12. 

Josephus  quoted,  37,  144. 

Juvenal  cited,  279. 

Kalevala  quoted,  192. 
Keble  quoted,  92. 
Kedan,  306. 
Kidneys,  145. 
Kissing,  155,  172. 
Koheleth,  212. 


Landmarks,  142,  144. 

Lane's  Modern  Egyptians,   79, 

310,  311,  329,  330,  332. 
Lattice,  58,  272,  333. 
Law  {see  Pentateuch). 
Lebanon,  329,  337. 
Leech,  194. 
Lemuel,  200. 
Lilith,  194. 
Lily,  313,  320. 
Linen,  206. 
Liver,  60. 
Lizard,  198. 
Locust,  198,  279. 
Logos,  64,  191. 
Lot,  105. 
Love,  352,  354. 
Luther's  version,  167. 


362      PROVERBS,  ECCLES.,  SONG  OF  SONGS 


Mackie  quoted,  176. 
Maddox  Brown's  JVork,  142. 
Madness,  227,  231. 
Mahanaim,  343. 
Malabathron,  321. 
Malan  quoted,  52,    54,  92,  95, 

no,  114,  115,  123. 
Mandrake,  348. 
Marble,  337. 
Marriage,  50,  289,  324. 
—  Songs,  4,  291. 
Massa,  189,  201. 
Maul,  160. 
Medicine,  ancient,  references  to, 

162. 
Megilloth,  4. 
Merchants,  206. 
Meredith,  G.,  9. 
Metal  workers,  157,  175. 
Michelet  referred  to,  302. 
Milton  quoted,  105. 
Miser,  242. 
Mortar,  176, 
Mourning,  253,  280. 
Music,  278. 
Myrrh,  311,  328,  332. 
Mystical  interpretation  of  Song 

0/ Songs,  291. 

Nails,  283. 
Narcissus,  313. 
Natron,  i6r. 
Navel,  39,  344. 
Nazirites,  122. 
Neck,  327. 

Necklet,  39,  159,  310. 
Nettle,  156. 
Night  patrol,  334. 
Nitre  (see  Natron). 
Nose-ring,  79,  159. 

Oaths,  260,  264. 
Odyssey,  quoted,  203,  206,  265. 
Ointment,  172,  268,  304,  334. 
Omar    Khayyam    quoted,    228, 

239,  251,  252,  305. 
Opportunism,  234. 


Oracle,  189. 
Orchard,  341. 


Palanquin,  323. 

Palm,  347. 

Parallelism,  14. 

Paranomasia,  150,  164, 187, 200, 
251-3,  265,  330. 

Pastoral  poetry,  308,  326. 

Penn,  Wra.,  9. 

Pentateuch,  Knowledge  of,  178, 
264. 

Perfume,  59. 

Perowne  quoted,  27,  65,  74. 

Persian  period,  262. 

Pessimism,  226,  250. 

Pharisees,  35,  256. 

Phillips,  S.,  quoted,  206.  i 

Philo,  64.  j 

Phylacteries,  39,  57. 

Pirke  Aboth,  18,  29,  75,  143, 
146, 

Pitcher,  281. 

Plato,  63. 

Plays  upon  words  (^see  Para- 
nomasia). 

Plumptre  quoted,  34,  76,  99. 

Poetry,  Hebrew,  3,  4,  14,  118. 

Pomegranate,  326. 

Poverty,  182. 

Prayer,  245. 

Prostitute,  37,  55,  58,  258.  I 

Proverbs,  Arabic,  54,   71,  195,    J 
204. 

—  Egyptian,  73. 

—  English,  70,  74,  88,  93,  103, 
123,  132,  165,  166,  169,  172, 
175,  185,  197,  235,  257. 

—  German,  171. 

—  Indian,  95,  103,  114. 

—  Italian,  74,  106. 

—  Japanese,  117. 

—  Latin,  108,  266. 

—  Rabbinical,  105,  273. 

—  Scottish,  29,  75,  97,  103,  117. 

—  Welsh,  103. 


INDEX 


363 


Pruning,  318. 
Ptolemy  Soter,  260 

Quarles,  F.,  quoted,  281,  293. 
Quince,  314,  347. 

Racine  quoted,  57. 

Rain,  318, 

Raisins,  315. 

Raven,  196. 

Renan  quoted,  212. 

Rephaim,  38,  70,  131. 

Resurrection,  255,  263. 

Riches,  143,  248,  254. 

Riddles,  28. 

Robbers,  22. 

Roe.  317. 

Rose  of  Sharon,  313. 

Rossetti,  C,  quoted,  225,  231, 

393- 
Rubies,  41,  125. 
Ruskin  quoted,  24. 

Sacrifice,  59,  106,  134,  244. 

Saffron,  313. 

Sages,  21. 

Saints  (see  Chasidim). 

Sayings  of  the  Jewish  Fathers 
(see  Pirke  Aboth). 

Scarlet,  205. 

Scottish  proverbs,  29,  75,  97. 

Seals,  39,  351. 

Septuagint,  16,  30-2,  37,  40-3, 
45-7>  50,  52-4,  60,  62,  69, 
72,  74,  76,  78,  79>  81,  83, 
89,  92,  98,  loi,  107,  109, 
121,   132,  137,  157,  162,   168, 

171,    174,    175;    187,    189,   201, 

231. 
Serpent,  196,  270,  271. 
Seven,  31. 
Shakespeare   quoted,   112,    116, 

177,  224,  225,  235,  273. 
Shanon,  313. 
Sheol,  30,   37,  61,  96,  98,  175, 

267,  351- 


Shields,  327. 

Shulammite,  343. 

Shunammite,  343. 

Siegfried  quoted,  2i6,  231,  246, 

254,  260,  346. 
Silver,  34. 

—  cord,  280. 

Simple,  130. 

Sinner,  124. 

Slaves,  106,  137,  193. 

Sling,  166. 

Sluggard,  86,  133,  138,  241. 

Smith,  W.  O.,  quoted,  91. 

Snow,  159,  164. 

Solomon,  229,  281,  287,  294. 

Sophocles  quoted,  240. 

Spices,  331. 

Spider,  199. 

Spikenard,  311. 

Spring,  277,  317. 

Stevenson,    R.   L.,  quoted,   97, 

255,  260,  275. 
Stiff-necked,  183. 
Strack  quoted,  35. 

Strange    v(,'oman    {see    'Prosti- 
tute'). 
Suffering,  problem  of,  40. 
Surety,  51. 

Swinburne  quoted,  116. 
Sword-dance,  322,  343. 
Syriac  version  of  Proverbs,  120. 

Tennj'son  quoted,  63,  263,  317. 
'    Thalpioth,  327. 

Threshing-board,  127,  297. 
I    Tirzah,  339. 

Topaz,  336. 
:    Tower,  345. 

,    Toy  quoted,  34,  35,  38,  42,  45, 
!        46,  49,   60,   83,  84,  99,    113, 
!        127,  133,  139,  144,  202,  205. 
j    Tree  of  life,  41. 
!    Turtle-dove,  318. 
i    Tyre,  21. 

Ucal,  189. 

Unguents  {see  Ointments). 


364     PROVERBS,  ECCLES.,   SONG  OF  SONGS 


Vampire,  194. 

Vanity,  221. 

Veil,  325,  326. 

Vengeance,  162. 

'Vexation  of  spirit,'  226. 

Vinegar,  161. 

Vineyard,  307- 

Virtue,  82,  203. 

Vows,  127,  245. 

Vulgate,  53,  55,  129,  153,  166. 

Vulture,  196. 

IVady,  196. 
Walnut,  341, 
Wasf,  298,  324,  330. 
Way,  146. 
Weights,   77. 
Wetzstein,  322,  324. 
Wife,  276. 

Wilde,  O.,  De Pro/undts  quoted, 
230. 


Wildeboer  quoted,  29,  40,  lor, 
103,  III,  117,  129,  248. 

Window,  58,  278. 

Wine,  68,  122,  228. 

Winking,  54. 

Winter,  277,  317. 

Wisdom,  22,  27,  64,  66,  147, 
254. 

—  Literature,  18,  24. 

—  Book  of,  22,  23,  38. 
Wise,  the,  18. 

Women,  119,  130,  202,  258. 
Words,  non-Semitic,  288. 

—  power  of,  74,  85,  109. 
Wormwood,  48. 


Zarephath,  339. 
Zarethan,  339. 
Zebra,  199. 


Oxford  :    Horace  Hart,  Printer  to  the  University 


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